Mārkaṇḍeya’s Stotra to Vishṇu

This is the stotra of Mārkaṇḍeya Maharshi to Bhagavān Vishṇu. He sang it after he had come safely through the great pralaya (the dissolution of the worlds) by the grace of Bhagavān Vishṇu and had seen the worlds made again. It is addressed to Śrī Mahāvishṇu, the Sadānanda-svarūpa Janārdana. It is found in the Nārada Mahā Purāṇa, Pūrvārdha, chapter 5.

The setting

Bhagavān Vishṇu had kept Mārkaṇḍeya Maharshi safe through the whole pralaya. While the three worlds dissolved into the first waters, Mārkaṇḍeya alone floated like a dry leaf on those fearsome floods. He meditated without a break on Paramātmā.

Then Śrī Mahāvishṇu woke from his yoga-nidrā (yogic sleep). In the form of Brahmā he made the jagat (the world) again. Mārkaṇḍeya had seen both the dissolution and the new creation, and he was filled with wonder and paramānanda (highest joy). He bowed at the lotus feet of Bhagavān Vishṇu, raised his folded hands above his head, and offered this stotra with his ishṭa-stutis (praises of the one dear to him).

The stotra

The stotra gives many names of Bhagavān Vishṇu. Seven of its parts end with the same line: “to that Janārdana, namaskāra.”

Vāsudeva, the Ādi-deva. Namaskāra to the one without change, who has a thousand heads, the Ādi-deva, who depends on nothing else, Vāsudeva. To that Śrī Mahāvishṇu, namaskāra.

Janārdana, the Sadānanda. Namaskāra to the one who cannot be measured (“this great”) and cannot be defeated, who is for ever Sadānanda-svarūpa (his own nature is bliss), who is beyond imagination and beyond definition. To that Janārdana, namaskāra.

Janārdana, witness of the world. Namaskāra to the indestructible, the supreme, the eternal. He sees the jagat as witness and is its cause. He is the sarvatattvā-svarūpa (the form of all truths) and he is śānta (peaceful). To that Janārdana, namaskāra.

Janārdana, the Purāṇa-purusha. Namaskāra to the Purāṇa-purusha, the siddha-svarūpa, the foundation of all jñāna (knowledge), the highest form beyond all that is high. To that Janārdana, namaskāra.

Janārdana, Paraṃjyoti. Namaskāra to the Paraṃjyoti (the supreme light), the Paraṃdhāma (the supreme abode), the pure one, the highest place, the one form of all, the supreme. To that Janārdana, namaskāra.

Janārdana, Cinmātra. Namaskāra to the Sadānanda-cinmātra (bliss that is pure consciousness), who is beyond all that is beyond, who has every form, who is sanātana (everlasting) and śreshṭha (the best). To that Janārdana, namaskāra.

Janārdana, with and without guṇa. Namaskāra to the one who is saguṇa and nirguṇa alike (with and without qualities). He is peaceful and beyond māyā, and he holds the great māyā. He has no form and yet has many forms. To that Janārdana, namaskāra.

Janārdana, maker, keeper and ender. Namaskāra to the Ādi-deva who creates, keeps and destroys this jagat. To that Janārdana, namaskāra.

Kind to those who seek refuge. “O Pareśa! O Paramānanda-svarūpa! O Śaraṇāgata-vatsala (loving to those who take refuge)! O Karuṇā-samudra (ocean of mercy)! O you who are beyond the reach of the mind! Protect me. Namaskāra to you!”

The reply of Bhagavān Vishṇu

Bhagavān Vishṇu, who holds the śaṅkha, the cakra and the gadā, was pleased with the stotra. He spoke to Mārkaṇḍeya with great love. He described in detail the marks of the true bhāgavata (devotee of Bhagavān Vishṇu). The true bhāgavatas:

  • wish well to all beings, without envy or jealousy;
  • are masters of their senses;
  • do not torment others in act, thought or word;
  • take joy in sat-kathās (talks of the good) and in devotion to Vishṇu;
  • serve their parents as they would the Gaṅgā and Parameśvara;
  • rejoice in the good fortune of others;
  • sing the names of Hari;
  • serve cows, brāhmaṇas and yatis (renunciants);
  • keep the Ekādaśī vrata;
  • follow the rules of their āśrama and honour guests;
  • love Bhagavān Śiva, and see Bhagavān Śiva and Bhagavān Vishṇu with the same eye.

All such people are parama-bhāgavatas (the highest devotees). Bhagavān Vishṇu said that even a hundred crore years would not be enough to describe all their qualities.

He then gave Mārkaṇḍeya a vara. Mārkaṇḍeya would be able to meditate on his svarūpa (his own form) until the next pralaya, and in the end would reach the parama-pada (the highest state).

Sources

  • Nārada Mahā Purāṇa, Pūrvārdha, chapter 5