The Markandeya Purana (Study)

by Chandamita Bhattacharya | 2021 | 67,501 words

This page relates ‘Worship and Mythology of Vishnu’ of the study on the Markandeya Purana, one of the oldest of the eigtheen Mahapuranas preserving the history, civilisation, culture and traditions of ancient India. The Markandeyapurana commences with the questions raised by Rishi Jaimini (a pupil of Vyasa), who approaches the sage Markandeya with doubts related to the Mahabharata. This study examines various social topics such as the status of women, modes of worship, yoga, etc.

4. Worship and Mythology of Viṣṇu

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Lord Viṣṇu is another form of Nārāyaṇa which is the popular lord among the Hindu society. Viṣṇu is generally described as possessor of four arms and four hands, holds śaṅkha, cakra, gadā and padma.^[1] The term Viṣṇu is derived from the root viṣ i.e. to pervade.^[2]

Almost all the Purāṇas prescribe Viṣṇu as a great god. According to Padmapurāṇa, Viṣṇu is the supreme god identified with Brahmā. The great Viṣṇu preserved the whole world. For the creation of the world, Brahman the supreme power produced Viṣṇu from the left side of his body. According to the Viṣṇupurāṇa, lord Viṣṇu created the world which exists on his body. He is the cause of continuance and cessation of the world. According to Bhāgavatapurāṇa, Viṣṇu is the greatest god among the three gods.^[3] The Aitareyabrāhmaṇa declares Viṣṇu as the highest God among all the gods.^[4] The God Viṣṇu occupies a prominent position in the Hindu pantheon. Lord Viṣṇu rides on Garuḍa, a form of half bird and half man and he wears yellow garments.^[5]

Lord Viṣṇu’s Theory of Incarnation

The Mārkaṇḍeyapurāṇa, describes in the earlier chapter about the theory of Caturvyūha of lord Viṣṇu. In the beginning of this Purāṇa, the four wise birds told Jaimini about the doctrine of Supreme Being called Nārāyaṇa and about his four forms for which he is called Caturvyūhātman.^[6] Lord Nārāyaṇa has both the aspects saguṇa and nirguṇa. Both of these exist in his four forms, viz. Vāsudeva, Śeṣ, a Pradyumna and Aniruddha.

These four forms (mūrti)^[7] are described as—

a) Vāsudeva—

The first form of Nārāyaṇa is called Vāsudeva which is inscrutable (anirdeśya) and bright (śukla). He is covered with garlands of flame. For the devotees he is the highest goal, both far and near. He transcends attributes and it is seen devoid of egoism. His shape, colour etc. are imaginary, not real.^[8]

b) Śeṣa—

Śeṣa is the second form of Nārāyaṇa. He supports the world with his head. He is known as having the quality of darkness.^[9]

c) Pradyumna—

Pradyumna is the third form of Nārāyaṇa which means active. He is considered as full of the quality of goodness (sattvodrikta) and he preserves the creatures and establishes dharmas.^[10] Later on, it is stated that this third form of Nārāyaṇa i.e. Pradyumna incarnates himself where adharma rises up and dharma declines.^[11] For the preservation of the world, Lord Nārāyaṇa incarnates himself as Varāha, Nṛsiṃha, Vāmana and Mathura.^[12] He also incarnates as Dattātreya which is mentioned in this Purāṇa.^[13] The Mārkaṇḍeyapurāṇa also mentions other forms of Lord Nārāyaṇa, viz, Aśvaśiras, Uttarakuruvarṣas, Kūrma, Varāha, Matsya in the Bhadrāśva, Bhārata, Ketumāla etc.^[14]

d) Aniruddha—

Aniruddha is the fourth form of the Lord Nārāyaṇa. This form abides in water. He lies on a serpent bed. He has the quality of passion and is always active.^[15] The Mārkaṇḍeyapurāṇa also describes that Nārāyaṇa is the creator, preserver and destroyer of the whole universe.^[16] He is without the beginning or end i.e. anādinidhana (8.240); amṛta (4.37) and also beginning of the world i.e. Jagadādi (4.38). Even lord Viṣṇu is immense than the great (4.38).

He is also described as,

Puruṣa i.e. the Universal,
Śāśvata i.e. eternal,
Avyaya i.e. unchanging,
Aprameya i.e. unknowable (4.36),
Aguṇa or Nirguṇa i.e. attributeless (4.37; 1.13;4.31).

He is called triguna because he subsists in four form and divided into three guṇas viz. varīṣṭha, gariṣṭha, vareṇya i.e. the most choice, venerable and excellent respectively.^[17]

He is also known as:

Aja i.e. unborn (4.38),
Acyuta (78.6),
Vibhu i.e. all pervading (78.72),
Paramātman i.e. the highest soul (8.240).

He is also dwell in the heart i.e. hṛtakoṭaraguhāsin (8.240). He is called Prabhaviṣṇu i.e. Lord of the gods (4.36). Thus Lord Viṣṇu is attributed with various names and epithets.