Chapter 3 - Story of Mārkaṇḍeya and the Greatness of Yameśvara

[Sanskrit text for this chapter is available]

Note: The story of Mārkaṇḍeya, the ageless sage, and his vision of Pralaya and the existence of the universe within the belly of the young babe lying on a leaf of Nyagrodha tree in the cosmic flood is described in Mbh, Vana 188, BhP XII.8.10, BmP chs 52-56 and elsewhere. But here as in NP chs 54-61 and BmP the main object is the glorification of Puruṣottama Kṣetra. The Kṣetra is unaffected by the Deluge; the Nyagrodha on the leaf of which Viṣṇu lies as a babe stands eternally at this sacred place.

Śrī said:

1. A good understanding due to the proximity of Viṣṇu has been engendered in you. I shall recount to you the wonderful story of this holy spot, O son of Sun.

2-5. Formerly stationed on the broad chest of the Lord, O Yama, I looked out as this universe consisting of mobile and immobile beings, got dissolved in Pralaya. At that time only two (survivors) were there, viz. this holy spot as well as I. At that time the son of Mṛkaṇḍu, the sage who had a span of life extending to seven Kalpas, did not get any place (shelter) to stand, as everything mobile and immobile had perished. He was not happy anywhere. Roving around on that vast sheet of water of dissolution he saw a Banyan tree at a spot resembling Puruṣottama.

6-11. Floating and wading (gradually) he reached the foot of the Banyan tree. Near it he heard the words of a boy, “O Mārkaṇḍeya, come near me. Entering (unto me) cast off your immense misery. Do not be aggrieved.”

On hearing those unimaginably wonderful words the sage experienced great surprise. He did not even think of his personal misery.

(The holy spot) was not Shattered by the waters of the Deluge; it was not burned by the Kālavahni (the Fire of Destruction), nor was it dried up or carried away by Saṃvartaka (i.e. Cloud of Universal Destruction etc.) in that extremely terrible, vast sheet of water. The holy spot looked like a boat. There a great Banyan tree appeared standing like a sacrificial post.

The Banyan tree was the body of the Lord. This holy spot held on to it. Its branch was not moved by the violent gusts of wind at the time of dissolution. The sage stood beneath it and thought thus:

12-16. ‘How does this piece of land appear stabler while all the mobile and immobile beings have perished in the vast sheet of water of dissolution (of the universe). This excellent tree appears to be very tender. Whence is this humble utterance “O Mārkaṇḍeya, come” repeatedly coming without any (visible) source?’ Thinking thus he floated on and saw Nārāyaṇa with the conch, discus and iron club in his hands.

O son of Vivasvān (i.e. Yama), he saw me also seated on the lotus of his body. He was helpless on account of water and gusts of wind, but then he regained composure and steadiness.

Delighted in his mind, that sage prostrated before us with eight limbs touching the ground. In order to propitiate the Lord he uttered this prayer:

Mārkaṇḍeya prayed:

17. O ocean of mercy, save me. I have close association with those who follow your lotus-like feet. I possess the wealth of Rudra, Indra and the Lotus-seated Lord. But I am devoid of your devotion and am wretched. I am scorched from all around.

18. O ocean of mercy, save me. I am wretched. Your lotus-like pair of feet served by Brahmā and others have unimaginable power. It is the real primary cause of the acquisition of (future) happiness and prosperity.

19. As a part of your person, this Cosmic Egg appears to be many crores of times (smaller). I have become distressed as this universe has become merged (in you) after having been sustained by you with your graceful charms.

20. The same gold appears different in the forms of bangles etc. The same Sun shining in the sky appears different in the waters contained in different (types of vessels) supporting them.^[1] In the same way though you are one and devoid of attributes (yet) you appear in different forms.

21. Though you have no particular and exclusive interest (in any thing), though you are devoid of the will of taking up (any particular form), O Lord of boundless power, you take up physical bodies in every Yuga, conforming to your sympathy with the distressed.

22. Formerly, O Lord of the universe, your lotus-like feet were served by me, not with the understanding of the Ātman, and so I have become victim of the terrible consequences of that action. O ocean of mercy, save me. I am wretched.

23. O great souḥ your body of the three Guṇas, that is the agent of the sportive actions of creation, sustenance and annihilation of all the worlds is the cause of Mahat etc. Obeisance unto you who are greater than Prakṛti.

24. The form of Brahman is omnipresent. It is very large and immeasurable. It goes on increasing in you. It has assumed the full-grown form. It is the cause of transformation. I resort to it that is my own soul and the soul of the universe.

25. In this extremely terrible, vast sheet of water there is no piece of land for standing, O Lord of Lakṣmī, on account of the showers of the cloud and the violent agitation caused by winds.

26. Save me who have become immersed in the ocean of worldly existence, O Viṣṇu, O Lord of the universe. Redeem me from this, O Govinda, by means of your benign glance from a corner of your eyes.

Śrī said:

27. As the Brahmanical sage was eulogizing thus, Lord Nārāyaṇa directly looked at him with benign eyes and spoke these words:

Śrī Bhagavān said:

28-29. O Mārkaṇḍeya, O excellent Brāhmaṇa, you are extremely distressed because without knowing me a very severe penance has been performed by you. Only a long span of life has been the result thereof. See me lying on a leafy cup above this Kalpavaṭa (divine Banyan tree). I am in the form of a baby, O great sage. I am Kāla (Time) and the Ātman of everyone. Enter the widened mouth. It behoves you to remain there.

Śrī said:

30-39. On being told thus by the Lord, the sage had expressions of wonder on his face. He climbed (the tree) and saw the form of the baby. He entered his mouth. Through the throat he entered the huge belly of great extent. There the Brāhmaṇa saw the fourteen worlds, Brahmā and others, the Guardians of the Quarters, Suras, Siddhas, Gandharvas, Rākṣasas, sages, celestial sages, the Earth marked by the oceans, different kinds of Tīrthas, rivers, mountains and forests. Cities and towns were seen along with villages and market-towns. The Seven Pātālas^[2] were seen and thousands of Serpent-girls too.

He saw Śeṣa holding up all the worlds. He was attended upon by serpents brilliant with exceedingly valuable gems. There were highly praiseworthy mansions set with gems and vessels of nectar. Śeṣa was exceedingly wonderful. He was adorned with a thousand hoods. He was expounding and analysing all the scriptural texts. He was in the midst of his disciples. That great sage saw within the Lord’s belly everything that was created by Brahmā and everything that was within the bowels of the Cosmic Egg.

Moving about here and there he never saw the extremity of the belly. He came out of the belly and saw once again Puruṣottama seated as before, when he saw him along with me. With his eyes full of surprise, he bowed down and spoke these words:

Mārkaṇḍeya said:

40-41. O Lord, O Lord of chiefs of Devas, what a wonderful thing is this, O Lord? Within the confines free from the Mahāpralaya, creation too is seen. Your Māyā cannot be comprehended. How can it be known by me?

Śrī Bhagavān said:

42-44. O sage, know that this wonderful holy spot of mine is eternal.^[3] There is neither creation nor dissolution here. There is no worldly existence (with transmigration from body to body).

Know that this holy spot is always of the same form. To those who realize me it gives salvation. This is the holy spot named Puruṣottama. One who has entered this does not go back to stay in a womb (i.e. he gets liberation). He becomes the embodiment of perfect happiness as his form.

On being advised thus by the Lord, the great sage Mārkaṇḍeya became averse to other Tīrthas and said, ‘I will stay here”. He bowed down to the Sire of the world and said with great delight visible on his face:

Mārkaṇḍeya spoke to Viṣṇu with great devotion and faith:

45. O Lord, bless me in this holy spot Puruṣottama. By staying here, O Puruṣottama, I will not be subjected to the control of (the god of) Death.

Śrī Bhagavān said:

46-48. I shall make your stay here, O Brāhmaṇa sage, in the holy spot that is conducive to the achievement of salvation till the annihilation of all living beings. There is no doubt about it. At the end of the Pralaya I shall create (another) eternal Tīrtha for you. On the banks of that Tīrtha you shall perform penance and propitiate my second body Śiva.^[4] With my compassion you will certainly conquer Death.

Jaimini said:

49-51. Thus Mārkaṇḍeya, the great sage, was formerly granted boons (by the Lord). He resorted to a holy pit dug by the discus of Hari in the north-western quarter of the Banyan tree.^[5] He worshipped Maheśvara with great penance. The Brāhmaṇa thus conquered Death immediately. This excellent pit became famous by the name of that sage. By taking the holy bath there and by visiting Śiva one shall derive the benefit of a horse-sacrifice.

Śrī said:

52-55. This holy spot extends to five Krośas^[6] (i.e. 5x3 = 15 Kms) inside the sea. Two Krośas of the great holy spot fall within the shore. It is devoid of impurities. It is scattered with golden sands. It is splendid with the Nīla mountain. The Lord of Viśva (Śiva) is directly identical with Nārāyaṇa. One should restrain sensual feelings and avoid sensual objects and stay on the seashore for worshipping the Lord of the universe. The sixty-fourth Lord (?) is well known as Yameśvara. He destroys the control of Yama. By visiting this Lord and worshipping him, one shall attain the benefit of (the worship of) a crore of Liṅgas.

Footnotes and references:

[1]:

Such illustrations and the repeated references to Māyāvāda show the influence of Śaṅkara. Such portions belong to post-Śaṅkara period.

[2]:

The seven nether worlds (Pātālas) are: Atala, Vitala, Sutala, Nitala, Talātala, Mahātala and Pātāla.

[3]:

This eternality is a special feature of this Kṣetra. All Sthala-Purāṇas lay the same claim for their specific areas (e.g. Vārāṇasī, Karavīra).

[4]:

As in the Māheśvara Khaṇḍa, this (Vaiṣṇava) Khaṇḍa also affirms the identity of Śiva and Viṣṇu.

[5]:

This is the Mārkaṇḍa (Mārkaṇḍeya) Tīrtha, one of the five important Tīrthas (Pañcatīrthī) at Puri. Mārkaṇḍeśvara (Śiva) is on its bank.

[6]:

VV 52-55 give the usual dimension of this sacred place. But it does not indicate its conch-shell shape mentioned in the next chapter vv 1-5.