4 - The Anecdote of Markandeya

The story of the immortal sage Markandeya and his vision of Vishnu as an infant lying on a banyan leaf on the cosmic waters of the great deluge that submerged the universe, is common to many Puranas, e.g., Bh.P. 12 chs. 8, 9, 10 Mbh. Vana-a whole sub-parvan chs. 182-231 devoted to Markandeya’s dialogues with Yudhishthira. Out of them, chs 188-89 contain the story of the deluge. His conquest of death is described in Bh.P. 4.1.45, Pd.P.-Srushti Khanda, ch. 33 & Narasimha P. ch. 7.

Sanaka said: 

1. All pious rites performed with religious faith confer blessings in accordance with one’s cherished desires. Everything is achieved through faith. It is through faith in him that Hari is propitiated. 

2. Acts of devotion should be performed devoutly (and with reverential faith). All holy rites should be performed with devotion. O excellent Brahmana! Holy rites lacking in faith never become fruitful. 

3. Just as the light (of the sun, etc.) is the cause of the activities of creatures, so also, devotion is the ultimate cause of all Siddhis² (complete accomplishments of objects or acquisition of super-human powers).

2. Siddhis-super human powers also called vibhutis; PYS (Patanjala Yoga Sutra) 3.45 enumerates the following 8 super-normal or mystic powers: 

1. atomization (anima),

2. levitation (laghima)

3. magnification (mahiman)

4. extension (Prapti). A yogi can touch the moon with his finger-tip.

5. efficacy--non-obstruction to desires (Prakamya)

6. mastery of elements (Vashitva)

7. sovereignty over the creation (Ishitva) 

8. capacity to determine (the course of) things (sarva-kämävasayita)

Vyasa and Vachaspati Mishra elaborate the details of these Supernormal powers in Yogabhäshya and Tattva-vaisharadi coms. respectively. 

The belief in the acquisition of such powers is common to Buddhists, Jainas and the followers of different Tantras and still survives in Indian masses. 

4. Just as water is regarded to be the enlivening factor in all the world, similarly, devotion is laid down (i.e. regarded) as the life-inspiring force in all Siddhis (spiritual attainments). 

5. Just as all creatures live by resorting to the earth (as their support), so also, one should accomplish all objects by taking recourse to devotion. 

6. A person endowed with Shraddha (earnest faith) attains the Puruşhartha — the end of human life — called Dharma (righteousness); the possessor of Shraddha secures wealth; the desire for enjoyment (Kama) - the third objective of human life, is realized through faith, and a man of faith attains salvation (Moksha). 

7. O Excellent Sage! Lord Hari is not pleased with charitable gifts, austere penances or sacrifices with sumptuous monetary gifts, should these acts be devoid of devotion. 

8. Charitable gifts of heaps of gold as huge as the mount Meru, and donated billions of times — if they be devoid of devotion — result only in wastage of wealth. 

9. The penance performed without devotion is but the desiccation of the body. The offering of oblations to gods in sacrificial fire, if it be without devotion, is fruitless like the oblations consigned to ashes. 

10. Whatever sacred rite, howsoever insignificant it may be, if performed with faith, certainly becomes the bestower of perpetual happiness. 

11. O Brahmana! A thousand horse-sacrifices or any other holy rite enjoined in the Vedas, in fact) everything is fruitless, if it is performed without devotion. 

12. Devotion to Hari is the highest blessing to men. It is remembered in sacred texts) to be comparable to a Kama Dhenu³ (Wish-yielding heavenly cow). Alas! The pity of it is that, when it (such a wish-yielding cow) is available, ignorant fools gulp and quaff the poison of samsara (worldly existence).

3. Kamadhenu: 

A mythical wish-yielding cow. She was one of the jewels i.e., important finds that came out, when gods and demons churned the ocean, for obtaining nectar (amruta). (Bh.P. 8.8.1) Mbh. Adi 18.36 ff.) Bh.P. calls her Havirdhani (probably from her function in sacrifices), while Mbh. gives Surabhi as her name. She is regarded as Daksha’s daughter who married Kashyapa (VP.1.15), and gave birth to a cow called Nandini which the sage Vasishta retained as his own (Mbh. 98.8-9). Jamadagni had a Kamadhenu called Havirdhani which Sahasrarjuna carried away per force to Mahishmati. But the fact that Havirdhani did not defend herself, and prevent the raid on Jamadagni’s hermitage, as Nandini did against Vishvamitra (Mbh-Adi 174.22-43 also Shalya 40.21-22) shows her powerlessness. In addition to Havirdhani (which should be distinguished from Surabhi and Nandini) there appear to be more Kama-dhenus in puranas (e.g., one at Varuna’s sacrifice). Surabhi is regarded as the progenitor of all cows. She performed penance and was given permanent residence in Goloka (Mbh. Anushasana 83.29-39).

13. O Son of Aja (God Brahma)! The following constitute the cream and quint-essence of this terrestrial existence which is otherwise worthless: -association with the devotees of Lord Hari, devotion to him and forbearance. 

14. O Brahmana! Know that devotion, charitable gifts and other holy acts are futile in the case of people whose minds are defiled with jealousy, and that Lord Hari is still further away from them. 

15. Hari is far off from them who are greatly distressed to see the affluence of others, those whose minds revel in hypocritical religious activities, and those engaged in wrong and futile actions. 

16. Hari is still further away from those who falsely interpret the Dharna to those who inquire about the highest religious duties, and from those whose minds are not devoted to religious and virtuous acts. 

17. Dharma (the path of righteousness) is laid down by the Vedas.⁴ The Vedas are identical with the Supreme Deity Narayana. Hence, Hari is far off from those who have no faith in the Vedas.

4. Cf. Vedoktaḥ paramo dharmaḥ | Mbh. Ann. 141.65. The sources of religion are: Smruti, smruti and Shishtachara (The vedic texts, the smruti compilations and the code of conduct followed by shishtas or leaders of the society). As Baudhayana Dh. Su: 1.1-4. states: 

upadishto dharmaḥ prati-vedam-smarto dvitiyah |

trutiyaḥ shishtagamah -a view endorsed by Mbh.

Vana. 207.83, shanti, 354.6.

18. If the days in the life of a person simply come and go without his performance of righteous acts, such a man is like the bellows, of a blacksmith which mechanically inhales and exhales the air, and is not a living being. (The man simply breathes but does not lead a real life). 

19. O Son of god Brahma! The principal aims in human life or Purusharthas, viz. Dharma, (righteousness), Artha-- (wealth), Kama - (love) and Moksha (liberation) are realized only by men of faith and not otherwise. 

20. He who, without infringing his prescribed code of conduct, is engrossed in devotion to Hari, goes to the abode of Lord Vishnu which is visualized only by the seers. 

21. O leader of sages! He who performs religious rites befitting the stage of his life as enjoined by the Vedas, and who is wholly absorbed in contemplating Hari, attains the highest region. 

22. Achāra (good and righteous conduct of life) is the source of Dharma,⁵ of which Lord Vishnu, the Imperishable, is the Master. God Hari is always worshipped by those who observe the righteous conduct befitting their ashrama (stage of life).

5. Cf. acharah prathamo dharmaḥ. In fact, the whole of dharma-shastra revolves round the achara (code of conduct) of all varnas (classes of societies) and ashramas (the stage of life of the individual). Hence, in ancient smrutis like Manu and Yajnavalkya, we find sages requesting Manu and Yajnavalkya to impart instructions in the achara-dharmas (code of conduct) of varnas & ashramas. For example, Yajnavalkya smruti opens with the request: 

varnashrametaranam no bruhi dharman asheshataḥ | 1.1

Cf. Manu 1.2

The whole discourse from vv.22-31 emphasizes the importance of achara (code of conduct), prescribed for the varnas and ashramas-classes in society and stages of one’s life.

23. A person fallen from the course of conduct prescribed for his stage of life, should be regarded as an apostate even though he might have mastered the Vedas, the Upanishads and the ancillary subjects of the Vedas, for he is excluded from holy rites (or duties laid down in the shastras). 

24. Although a person is solely devoted to Lord Hari or is wholly engaged in contemplating him, he is called an apostate or fallen from the religious path, if he swerves from the prescribed code of conduct laid down for his stage of life (ashrama). 

25. O excellent Brahmana! Neither the Veda nor devotion unto Hari or to the great god Shiva, sanctifies the confounded fellow who has fallen from his achara (the prescribed code of behaviour). 

26. O Brahmana! Pilgrimage to holy places, ablutions in sacred waters or performance of sacrifices of different types, cannot save one who has forsaken his achara (righteous conduct). 

27. Heaven is attained through achara; happiness is derived through observing the code of righteous conduct; Liberation from samsara is secured through achara. What is there which is not obtainable through achara? 

28. O excellent Sage! Reverential devotion is laid down as the primary cause of all acharas, yogas and even of devotedness to Hari. 

29. Lord Vishnu bestows the desired objects and fruits only when worshipped with devotion. Hence, adoration of God is glorified as the mother of all the worlds. 

30. Just as all creatures come to life by resorting to their mother, so also all righteous persons live by taking recourse to pious devotion. 

31. If a person endowed with the course of conduct be fitting his ashrama, is also devoted to Lord Hari, O son of god Brahma, there is no one equal to such a person in the three worlds. 

32. Holy rites fructify through devotion. Hari is pleased with holy rites. Perfect knowledge dawns when he is pleased, and Liberation from samsara is attained through perfect knowledge. 

33. Piety is generated by contacts with the votaries of the God and such contacts are secured by men, thanks to the merit accumulated in the previous births. 

34. Saintly people abiding by the rules of conduct to be observed by men according to their respective castes and stages in life, and ardently desirous of engaging in the devotion of God, and free from passions and other blemishes, are the preceptors of the world. 

35. Association with saintly souls, the greatest achievement, cannot be secured by people who are not self-possessed, O Brahmana. If it be acquired at all, it should be known as being due to the merits earned in previous births. 

36. Associations with the good take place in case of a person, when the sins accumulated earlier, have been completely annihilated; otherwise it does not come about. 

37. During the day time, the Sun dispells the external darkness by means of the clusters of his rays, but saintly persons remove the internal darkness of ignorance at all times by means of the streams of light, in the form of wise sayings. 

38. Few and rare are the persons who are eagerly desirous of being devoted to the Lord in this world. Perpetual peace accrues to him who comes in contact with such persons.

Narada enquired: 

39. What are the characteristics of the Bhagavatas (devo tees of the Lord)? What holy acts do they perform? What regions do they attain to? Narrate to me everything (about these) precisely.

40. You are indeed the real devotee of the discus bearing Lord of gods, the divine consort of goddess Lakshmi. There is no one else better qualified and competent than you to recount this. 

Sanaka said: 

41. Listen to that esoteric secret which the Lord of the Universe confided to the intelligent Markandeya, as he (the Lord) woke up from his yogic slumber, O Brahmana. 

42. That Supreme-most refulgent god Vishnu is the Eternal Lord of the Devas. He is the Creater of the Universe as well as the pervader of the same, and has assumed the forms of Shiva (destroyer of the Universe) as well as Brahma (the creator of the Universe). 

43-44. At the end of the yugas, he manifested himself in an immensely huge form as Rudra and swallowed up the whole Universe as one morsel. When the whole Universe became a vast sheet of cosmic water after the destruction of the mobile and immobile creation, the Lord, the only residual soul Hari, lies on the leaf of a banyan tree. The hairs over his body are embellished by innumerable lotus-born deities (Brahmas) and others. 

45-46. The god sanctifies everyone by means of the cool water of the Ganga issuing out of his big toe. The Lord is subtler than the subtlest, yet he assumes an immense form and swallows the Universe. 

46. Endowed with all Super-human potencies (Shaktis), he lay resting on the leaf of a banyan tree. At that spot stood the highly blessed devotee of Narayana, the sage Markandeya who was observing all the sports of the great Lord. 

The sages said: 

47. O Sage! Formerly, we heard that in that terrible period (of Universal deluge) when the immobile and immobile creation had already perished, it was Lord Hari alone who remained there. 

48. When the whole Universe had become one single cos mic ocean and when all the mobile and immobile beings were annihilated, how is it that he (Markandeya) alone was spared by god Hari who had swallowed everything. 

49. O Suta! Exceedingly great is our curiosity in this regard. Who will forsooth get lethargic and idle at the opportunity of imbibing the nectar of the glory of Lord Hari?

Suta replied: 

50-51. There was a highly blessed sage well-known by the name Mrukandu. He performed an austere penance at the important sacred place known as Salagrama,⁶ the great holy centre. For the duration of ten thousand Yugas, he repeated the sacred mystic syllable Om, observing fast all the while. He exercised forbearance, control over his sense-organs, and practised truthfulness (in thought, word and deed). 

6. Salagrama: 

A place situated near the source of the Gandak. It is mentioned in the Padma P.-Patala khanda ch.78 and Bh.P. 5.7.8. (as Pulahashrama) and in BV.P.2.13. The short course of Gandaka near Muktinath is called Saligråmi, as the bed abounds in black pebbles called saligrama.

52. Looking upon all living beings as his own atman (self), he performed that great penance entertaining no desire for worldly pleasures, and was solicitous for the welfare of all creatures, and held his sense-organs under control. 

53. Afraid of his penance, Indra and all other gods sought refuge in the highest god Narayana who is free from all ailments. 

54. After reaching the northern shore of the Milky Ocean, the residents of the celestial region eulogised Lord Vishnu, the god with a lotus in his navel, the Supreme Lord of all gods, and the preceptor of the universe. 

The gods submitted: 

55. O Narayana, the imperishable, infinite Lord, the protector of those who seek asylum in you, do protect us who, being afraid of Mrukandu’s penance, have sought refuge in you. 

56. Victory to the Supreme Lord of the chiefs of gods! Victory to the wielder of the conch (Panchajanya), and the mace Kaumodaki! Hail to you whose form is the Universe and who is the cause of the Brahmanda. (the cosmic age or the Universe). 

57. Obeisance to you the Lord of gods. We bow to you the sanctifier of the worlds. Hail to you the Lord of the Universe and the witness of the Universe. 

58. Obeisance to you who are comprehensible through meditation. Hail to you who are the object of contemplation. Obeisance to you whose form is contemplated and who is the witness of meditation. 

59. Obeisance to you the slayer of the Demon Keshin and the destroyer of Madhu. Hail to you the great atman (the Supreme soul) who assume the form of the earth, etc. and whose form is sentience itself. 

60. Hail to the eldest (eternal) God, the pure and attribute less one, yet whose nature is guna. Obeisance to you who are devoid of form yet who possess your own form and manifest yourself into many forms. 

61. Obeisance to the Lord friendly to Brahmanas. Hail to you, O Krishna,⁷ the protector and benefactor of cows and Brahmanas. Hail to you Govinda, the benefactor of the Universe.

7. The epithets Krishna, Govinda are used for addressing God Vishnu as the Vedic god and the historical hero (Vasudeva Krishna) came to be fused long before the NP. and other puranas were written.

62. Bow to Hiranya-garbha.⁸ Obeisance to the Lord who assumes the form of god Brahma and others. Hail to you who manifest yourself in the form of the sun and other gods. Obeisance to you, the enjoyer of the oblations of food offered to gods and deceased ancestors (havya and kavya). 

8. Hiranya-garbha: 

Originally this epithet was used for god Brahma who was born from the cosmic golden egg. But it is used to designate Vishnu as he was the father or procreator of that ‘golden egg’-Hiranya-garbha-sambhuti-karanam hiranmayam andam yad-virya-sambhūtam, tadasya garbha iti Hiranyagarbhaḥ | - Shankara on Vishnusahasranama, verse 57.

63. Obeisance to the Eternal Deity worthy of respect. Hail to you whose form constitutes perpetual bliss. Bow to you who destroy the distress of those who remember you. Obeisance to you again and again.” 

64. On hearing the eulogy sung by the devas, Lord Vishnu, the Divine Consort of goddess Lakshmi, the wielder of the conch (Panchajanya), discus (Sudarshana) and the mace (Kaumodaki) manifested himself to them, 

65-67. On seeing him, the multitude of gods made obeisance to him -- the Lord whose eyes resembled the petals of a full-blown lotus, whose lustre equalled the combined effulgence of a hundred million suns, whose person was bedecked all over with ornaments, whose chest was characterised by Shrivatsa (a curl of golden hair on Vishnu’s bosom), who was being eulogised by great sages and was surrounded by his prominent attendants (Pārshadas). The brilliance of the devas was eclipsed by the majestic lustre of the Lord. With great joy, they bowed down to him laying themselves prostrate before him, touching the ground with eight parts of their bodies.⁹

9. ashtangair avanim gata: 

The usual concept of a respectful obeisance consists of prostration of the following eight limbs of the body-two feet, two knees, two palms, chest and head, on the ground. But the real concept requires the laying down of the mind or intellect, speech and sight as well. 

Janubhyam cha tatha padbhyam panibhyam urasă dhiya | shirasa vachasă drushtya pranamo’ shtanga tritaḥ ||

quoted in ASD, p. 67

68. The Lord who was propitiated, addressed devas in a voice deep and majestic like the rumbling of clouds. thus giving delight to Indra and other devas who bowed down to him. 

The Lord said: 

69. O gods! I do understand your mental agony caused to you by the penance of M\Mrukandu. But that sage is the foremost one among the saintly people and will not trouble you. 

70. O excellent gods! Whether endowed with affluence or bedevilled by adversities, the good shall by no means cause any harm unto others even in dreams. 

71. Himself being harassed continuously by enemies called the ‘worldly pleasures,’ how can the highly intelligent one be hostile towards others, instead of protecting himself. 

72. How can the excellent one who is himself ever molested by three types of distresses (originating from the physical body, the external world and extra-mundane sources), be competent (or inclined) to trouble others? 

73. He who always troubles others mentally, verbally or physically, and who is always in the grip of passions, etc. is called a person of confounded mind. 

74. The man who renders service to the world even at the risk of his life, and is devoid of rivalry or jealousy, is said to be an excellent man both here and hereafter. 

75. A person troubled with fear or with suspicion is always miserable and a fearless or nonsuspicious person shall always be happy. Return to your abodes and rest assured that he will not play false to you. 

76-77. I am the Protector of you all. Be happy and sport about as you please.” After granting this boon to them, the Lord with the beauty and lustre of the atasi flowers (a blue flower) vanished there immediately even as the gods were simply gazing on. Delighted in their minds, all the multitudes of gods returned to the celestial world whence they had come. 

78-79. Being pleased and propitiated in his mind, Hari revealed himself to Mrukandu. Mrukandu was surprised to see the formless Supreme Brahman, the self-luminous unsullied Achyuta resembling the atasi flowers in complexion and clad in yellow garments, holding in his hands divine weapons. 

80. Opening his eyes from meditation, he (Mrukandu) saw in front of him, Lord Hari of pleasing appearance, the quiescent creator of the world possessing and radiating lustre all around the world. 

With his hair standing on their ends on his body, with tears of joy welling up in the eyes, Mrukandu prostrated himself like a staff in front of the Eternal Lord of gods. 

82. Washing the feet of the Lord with tears of delight and joining together his palms over his head, he began to eulogise. 

Mrukandu said: 

83. Obeisance to the Supreme Lord who is the Paramatman, the great self. Hail to you who are greater than the greatest and transcendental (to everything else). Bow to you whose greatness is unfathomable and who redeem your devotees from enemies and are the most eminent one. 

84. I worship the supreme Deity, the ruler of the Universe worthy of being praised — the Deity who is devoid of false notion such as name, caste, etc., and whose form is opposed to and unconnected with such defects as shabda (words) and who, though possessed of many forms, is unsullied by them. 

85. I worship the Eternal Lord of all, the ancient Person knowable through the Upanishads (Vedanta), whose form is the universe itself (including god Brahma and others), who is beyond comparison and who is merciful to his devotees. 

86. I bow down to that great holy Deity who redeems his devotees from samsara, and who reveals himself to those who are free from all blemishes, those completely absorbed in meditation, those free from desires and those who have no delusion. 

87. I bow down to the merciful great Lord Vishnu, the destroyer of the distress and mental agony of those who remember him, the protector of those who seek refuge in him, worthy of being served by the universe and the asylum of the world.” 

88. Being thus praised by that great sage, god Vishnu, the wielder of conch (Panchajanya), discus (Sudarshana) and the mace (Kaumodaki) was highly pleased. 

89. Embracing the sage with all his four long arms, the Lord said with great pleasure, “O Sage, a strict observer of religious vows! Seek any boon. 

90. O sinless sage! I am delighted by your penance as well as this hymn of praise. Choose whatever boon you have cherished in your mind, 0 highly virtuous sage.”

Mrukandu said: 

91. “O God of gods! O Lord of the universe! I am certainly satisfied and have all my objects achieved by your manifestation to me, since it is remembered (in sastras) that your vision is impossible to those who are devoid of merit. 

92-93. I perceive you whom even god Brahma and others cannot see. Even the yogins who have fulfilled their vows, are extremely righteous, are initiated (in sacrifices or sacred lores), are devoid of passions and jealousy, cannot perceive you. I now visualise you who are the highest resort. What other boon should I choose? O Janardana, O Preceptor of the universe, I am perfectly satisfied with this vision only. 

94. O Achyuta! Even by mere remembrance of your name persons with heinous sins, attain to your highest region, what then after getting your audience and a view?” 

The glorious Lord said: 

95. O Learned Brahmana! What you spoke is true. I am really pleased with you. Never can my vision be fruitless. 

96. Learned men always say, “God Vishnu treates his devotees as members of his family.” I shall bear it out. My devotees would not utter what is untrue. 

97. Hence, being propitiated by your penance, I shall become your son. He (my incarnation) will be endowed with all good qualities. He will be handsome and long-lived. 

98. The family in which I incarnate, attains salvation. O excellent sage! What is there that cannot be achieved in the three worlds, if I am pleased. 

99. After addressing thus, the Lord of devas vanished then and there, even as’ the sage was watching. The sage Mrukandu completed his penance.