5 - The Description of Markandeya’s Life

The present chapter gives only a glimpse of Markandeya’s life, viz, the vision of the end of the world and of god Vishnu as an infant lying on the leaf of a banyan tree, floating on the cosmic ocean. The object of this chapter is to detail, to Narada, the characteristics of a true devotee of Vishnu in reply to his question in Supra 4.39-40. Though Markandeya is called ‘a long-lived sage’ in this ch. (v.2), the Bh.P. tells us that he was destined to die in boyhood, but he propitiated god Shiva and secured the life of 14 kalpas from him. (Bh.P. 4.1.45). The Mbh. shows him to have close contacts with Pandavas. The name of his wife was Dhumorņā (Mbh. Anu. 146.4.).

Narada said: 

1. O Brahmana sage! Be pleased to narrate to me how the glorious Lord became the son of Mrukandu and what Hari did after being born in the family of Bhargava. 

2. It is heard mentioned in the puranas that Markandeya, the long-lived sage, perceived the maya of Vishnu, at the time of Deluge (dissolution of the world). 

Sanaka replied: 

3. Listen, O Narada. I shall narrate to you this ancient story about the sage Markandeya which is closely connected with devotion to Vishnu. 

4. At the conclusion of his penance, the excellent sage Mrukandu entered the householders’ stage, and gladly performed the duties prescribed for householders. He was self-controlled, quiescent and contented. 

5. His wife was pure, attentive and always devoted to her husband. She was chaste and true to her husband in thought, word and deed. 

6. At the proper time, she conceived in her womb the child born of a ray of the majestic lustre of Hari. At the end of the tenth month, she gave birth to an exceedingly brilliant son. 

7. On seeing the son endowed with all auspicious characteristics, that sage was extremely delighted. He caused all the prescribed post-natal auspicious rites2 to be performed in accordance with the shastric injunctions.

2. Jatakam kärayamasa mangalaṁ vidhipurvakam | 

The term Jataka seems to be used in the sense of Jatakarman as required by the qualifying adjectives mangala (auspicious) and vidhi-purvaka (according to Shastric injunctions). It is a rite of hoary antiquity as it is mentioned in Tait. Samhita 11.2.5.3-4. It was a common rite supported in various Gruhya-sutras e.g., Apastamba 15.1.7, Ashvalayana I.15.1-4, Khadira II.2.32-34, Parashara I 16, Hiranyakeshi II.3.2 II.4-5 and others. They differ inter se in minor details, but the main idea is to ensure the longevity and prosperity of the child by invoking divine grace. Thus, according to Ashvalayana, the father, while giving ghee and honey with gold rubbed in it (probably in a golden spoon), utters the mantra investing the child with Veda (wisdom) and longevity (of hundred years). He touches the child’s shoulders muttering the mantras to make them hard and powerful. A secret name is to be given to the child (by the father) on the very day of the birth of the child. 

The original form and procedure has changed over the centuries and is influenced by custom in different states of India. The ‘naming ceremony’ has assumed a great importance now-a-days, and other formal rites e.g., homa, amsabhimarushana (touching the child on the shoulder, etc.) have been practically relegated to the past.

8-9. The boy grew up there like the moon in the bright half of the month, O prominent Brahmana. He invested the boy with the sacred thread, in his fifth year. With great joy, he imparted instructions to him in the Vedic lore and in scriptures on dharma. “O son! The Brahmanas should always be paid respects when seen. As per sacred precepts, the practice has been enjoined and observed. 

10. After worshipping the sun with offerings of libation of water (with joining together of palms i.e., performing Sandhya-vandana) thrice a day, Vedic rites should be performed with due attention to the study of the Vedas. 

11. Hari should always be worshipped through observance of celibacy and performance of penance. All forbidden acts such as conversation with the wicked (or on improper topics) should be avoided. 

12. One should always associate oneself with saintly persons engaged in devotion to Vishnu. One should never entertain hatred or hostility to any one and one should perceive activities conducive to the welfare of all. 

13-15. O son! Performance of sacrifices, Vedic studies and granting of charitable gifts should always be carried on by you.” Ordered thus by his father, Markandeya, the prominent sage, abided by the path of righteousness, constantly contemplating on Hari. The highly fortunate (or the illustrious) sage was compassionate, a lover of dharma or piety. He was self-possessed and true of word. His splendour was like that of the Sun. He was self-controlled, quiescent, deeply learned and wise, and proficient in the knowledge of the true nature of Brahman. 

16. He performed a great penance that gave delight to Lord Achyuta. The Lord of the universe was propitiated by the intelligent Markandeya. 

17. Achyuta conferred on him the boon of being competent to compose a purana samhita3 (known as the Markandeya Purana)3 Hence, the sage Markandeya is remembered as Narayana.

3. This implies the Markandeya Purana. It is in the form of a conversation between Jaimini, the disciple of Vyasa, and Markandeya, in which Märkandeya solves some of the problems about the Mahabharata, raised by Jaimini, It is a small work of 137 chapters (about 9000 verses). According to European scholars, it is an ancient and important work. The life and teachings of Madalasă, Durga saptashati are some of the specially important topics in it. It was translated into English by Pargiter in the Bibliotheca Indica series Calcutta, 1888-1905. 

18-20. He was long-lived. He was also a great devotee of the discus-bearing Lord of devas (Vishnu). O Brahmana, when the universe was converted into one vast sheet of Cosmic water, Janardana did not absorb him in himself in order to show to him his prowess. The learned son of Mrukandu, endowed with devotion to Vishnu, floated like a shattered dry leaf in that extremely terrible mass of water. As long as Hari lay there in his yogic slumber, Markandeya too remained there. 

21-23.4 I shall now describe to you the extent or the duration of that period. Listen to it, as I recount it: The time unit kashta is made up of fifteen times winking of eyes (nimeshas). O son of god Brahma, thirty Kashthas should be known as making one kala (eight seconds). A Kshana (four minutes) should be known as made up of thirty Kalas. Six Kshanas constitute a ghatikā (twenty-four minutes). Two ghatikas constitute one muhurta (forty-eight minutes). Thirty muhurtas constitute a day (of twenty-four hours). Thirty days or two fortnights make one month.

4. There appear to be some divergent views about the calculation of time. Thus, the Bh.P. 3.11.5-8 gives the following measures of time: 

2 paramánus = 1 anu;

3 anus       = 1 trasarenu:

3 trasarenu = 1 truti; 

100 trutis          1 vedha;

3 vedhas            lava;

3 lavas               nimisha;

3 nimishas        kshana;

5 Kshanas         kashtha;

15 kashthas       laghu;

15 laghus           nadika (or ghatika);

2 nadikas           muhurta

6 or 7 nädikas           yama or prahara

The NP. gives the     ving measures: 

15 nimishas               kashtha

30 käshthas               kala (= 8 seconds)

30 kalas                     kshana (= 4 minutes)

6 kshanas                   1 ghatikå (= 24 minutes)

2 ghatikas                  1 muhurta (= 48 minutes)

30 muhurtas             1 day (24 hours)

15 days                       1 paksha

2 pakshas                   1 month=1 day of Pitrus

2 months                   1 rutu (season)

         3 rutus                        1 ayana

2 ayanas                     1 year = 1 complete day of gods, (uttarayana being the day-time and dakshināyana the night of gods)

1000 years of gods                     1 kalpa 

12 human yugas                 1 yuga of gods

2000 celestial yugas                  2 Brahma kalpa 

71 divine yugas                   1 manvantara

14 manvantaras                 1 day of god Brahmå 1000 chaturyugis (cycles of 4 yugas) of men (?)

2 parardhas               1 day of Vishnu (i.e., 12 hours of Vishnu) Siddhanta-Shiromani, a standard work on old astronomy, gives the calculation in human years (in käla-månadhyaya) as follows: 

18 nimeshas=1 kashta; 30 kåshthås=1 kala; 30 Kalas=1 ghati; 2 ghatis or 60 kalas = 1 muhurta; 60 ghatis = 30 muhurtas= 1 day (24 hours); 15 days= 1 Paksha; 2 pakshas = 1 month; 6 months = 1 ayana (Dakshinayana = the night of gods; uttarayana = the day of gods) 

2 ayanas = 1 year      = 1 complete day of gods.

30 (human) years     = 1 month of gods.

360 (human) years  = 1 year of gods.

96000? (human) years = 1000 years of gods (?) It is 360,000 human years?

43,20,00,0 years      = chaturyugi (a cycle of 4 yugas)

30,67,20,00 years    = 1 manvantara (or 71 chaturyugi)

4,29,40,80,000 years = 14 manvantaras

2,59,20,000 years             the twilight-time between the manvantaras

4,32,00,00,000 years       = 1 day of god Brahma.

The night of god Brahma is of the same duration. It will be noted that the NP. and some other Puranas do not take into account the Twilight period of manvantaras and there is some confusion of terminology in Bh.P. & NP. Thus, Kshana in NP. is a bigger unit than kåshthås, while in to Bh.P. 5 Kshanas make a Kashtha? There is some confusion in the Bh.P. about the duration of yama (3 hours) which is equated with 6 or 7 ghatikas. A critique of the ‘astronomy’ in puranas & siddhanta shiromani and other works is beyond the scope of this note.

24. Two months constitute one rutu (a season). Three such rutus make one ayana. (time from one solstice to another). Two such ayanas make one year, which constitutes one complete day (day and night) of devas. 

25. They say that the Uttarayana (northward transit of the sun) is the day of gods, and Dakshinayana (southward transit of the sun) is their night. A human month is said to be one day of the pitrus (manes). 

26. The day of the pitrus is from one new moon day to another (lit, when the sun comes into contact with the moon). A thousand celestial years constitute the period of a kalpa, and twelve yugas constitute one yuga of gods. 

27. Two thousand divine yugas make two brahma kalpas and according to human calculations, seventy-one divine yugas constitute a manvantara. 

28. O sage, fourteen such manvantaras make one day of god Brahma. The extent of the night is declared to be the same as that of the day. 

29-30. O leading Brahmana, at that time, all the three worlds perish. Listen to the extent of time according to human calculations. O sage, a thousand cycles of four yugas make one day of Brahma. Similarly, the months and the years of god Brahma should be known (calculated). 

31. O Brahmanas, according to his calculations the period of two parardhas should be known as one day of Vishnu. The period of night is also said to be of the same extent. 

32. In the middle of that terrible deluge of water, the son of Mrukandu lay like a withered leaf for that period. He was sustained by the spiritual potency of god Vishnu. He stood near Hari meditating on the Supreme Soul. 

33. When the proper time came, the Deity, waking up from yogic slumber, assumed the form of god Brahma and created this universe, consisting of the mobile and immobile beings. 

34. Noticing the recession of water and the creation of the universe, the son of Mrukandu was surprised as well as was extremely delighted. He saluted the feet of Hari. 

35. With palms joined in reverence over his head, the great sage Markandeya eulogised the Deity whose body is constituted solely of perpetual bliss. He praised him in desired and desirable, appropriate words.

Markandeya said: 

36. I bow unto Janardana, the God with thousands of heads, Narayana, free from ailments, Vasudeva, who needs no other support, himself being the support of all. 

37. I pay obeisance to Janardana who is beyond all measures (immeasurable), who is un-aging and eternal, whose person consists of pure perpetual bliss, who cannot be specifically pointed out, and whose nature surpasses imagination. 

38. I bow unto Janardana who is imperishable, who is the Eternal Supreme Being, universal-eyed (Omnipresent and Omniscient) who is the source of the universe, who is quiescent and who constitutes all principles (enumerated by Sankhyas). 

39. I pay my deep respects to Janardana, the ancient Purusha, the master of all super-human potencies, the sole receptacle for all perfect knowledge and whose form is greater than the greatest. 

40. I bow to Janardana who is the highest splendour, the greatest abode, whose region is the holiest and supreme-most and who is both multiformed and single. 

41. I bow unto Janardana who is existence or entity, knowledge and bliss incarnate; whose region is higher than the highest; who is the most pre-eminent, eternal Deity. 

42. I pay respects to Janardana who is endowed with attributes as well as is transcendental to them; who is quiescent and beyond the deluding potency Maya, and yet is its (Maya’s) master; who is formless yet has many forms. 

43. My obeisance to that Janardana, the primordial Deity, the Ruler of the universe, who creates, preserves and annihilates it. 

44. O great Lord! Embodiment of Supreme bliss, who are compassionate to those who seek refuge. O Ocean of mercy! Be pleased to save me, O Lord, who are beyond the comprehension of the mind. My obeisance to you.” 

45. Lord Vishnu, the preceptor of the universe, the wielder of conch, discus and mace, addressed Markandeya with great pleasure, as the prominent Brahmana Markandeya was thus eulogising him.

The Lord said: 

46. Those who are the devotees of the Lord in this world, those whose minds are devotedly directed towards the glorious Lord, are called the Bhagavatas (devotees of the Supreme Lord). Undoubtedly, I am always pleased with them and I protect them. 

47. O excellent Brahmana! It is I alone who, assuming the forms of devotees, protect the world in that guise. concealing my direct personality. Markandeya said: 

48. What are the characteristics of real Bhagavatas? By performance of which holy rites are they born? I am extremely eager to hear this.

The Lord said: 

49. O Excellent sage, listen to the characteristics of the Bhagavatas. It is impossible to recount in details their capacity and prowess; even in a hundred million years. 

50. The excellent Bhagavatas are those who are the benefactors of all living beings, are devoid of jealousy and covetousness, who are quiescent and who exercise self-control. 

51. Those who do not trouble others mentally, verbally and physically and those who are disposed to renounce their possessions and property (or those who refrain from accepting gifts), are regarded as Bhagavatas. 

52. The devotees of Vishnu as well as those who are devoutly attached to listening to the stories of the pious and who are of sattvic temperament -- all these are excellent Bhagavatas. 

53. Those excellent men who serve their parents regarding them (respectable) like the sacred river Ganga and god Shiva, the ruler of the universe, are excellent Bhagavatas. 

54. Those who are engaged in the worship of gods and those who are helpmates or assistants in that worship, and those who appreciate the worship on seeing it, - all are excellent Bhagavatas. 

55. Those who are intent on serving the observers of religious vows and ascetics, and those who abstain from reviling others and entertaining contempt for them, are indeed excellent Bhagavatas. 

56. Those excellent men who speak words beneficial to others and those who appreciate the merits of others in the world are indeed (regarded) as Bhagavatas. 

57. Those excellent persons who perceive all living beings like their own atman and those who are equally disposed towards enemies as well as friends, are indeed excellent Bhagavatas. 

58. Those who propound the sacred scriptures (dharma-shastras) and those who are keen on making truthful statements and who render service to pious men, are indeed excellent Bhagavatas. 

59. Those who give exposition of the puranas, those who listen to them and those who are devotees of the narrators of the puranas are indeed excellent Bhagavatas. 

60. Those persons who constantly render service to cows and Brahmanas, and those who are interested in the pilgrimage to holy places, are indeed excellent Bhagavatas. 

61. Those men who rejoice on seeing the prosperity of others, and those who are devoted to the repetitions of the name of Hari, are excellent Bhagavatas. 

62. Those who are interested in laying out parks and groves, those who maintain lakes in good repairs, and those who dig wells and tanks, are excellent Bhagavatas. 

63. Those who get big lakes and tanks constructed, those who build temples and those who are engaged in repeating in undertone) the Gayatri mantra5 are excellent Bhagavatas.

5. It is perhaps the most famous Ruc in praise of the Sun god: 

tat savitur varenyam bhargo devasya dhimahi dhiyo yo naḥ prachodayat |

RV. 3.62.10, Tait.S.1.5.6.4, 4-1.11.1; Vaj.S.3.35, 22.9 and in a no. of Vedic works vide Bloomfield: Vedic Concordance, p. 392. It is designated as Savitri or Gayatri throughout Vedic and Sanskrit literature.

64. Those who feel overjoyed on hearing the names of Hari and appreciate the same and those who get their hair standing on the ends through joy, all over their body (at the mention of Hari’s name), are indeed excellent Bhagavatas. 

65. Those men who bow down on seeing the grove of Tulasi6 (basil) plants, and those who embellish their cars with Tulasi twigs are indeed excellent Bhagavatas.

6. Tulasi or the Basil plant. 

This fragrant plant is regarded as the most beloved to god Vishnu. It is regarded as Mahalakshmi, the divine consort of Vishnu who assumed the form of this plant. 

According to Devi Bhagavata, goddess Mahalakshmi, in response to King Dharmadhvaja’s penance, incarnated as his daughter ‘Tulasi’, and herself performed penance for obtaining Lord Vishnu as her husband, but was destined to become the wife of Krishna’s amsha Sudaman (who was then born as Shankhachuda) for some time. Shankhachuda was invincible because of Tulasi’s chastity. Vishnu sent god Shiva to fight with Shankhachuda, and himself went in the form of Shankhachuda to Tulasi. Unsuspecting, she consented to her husband’s wish for intercourse, but finding difference in his sexual approach, she jumped and before she could curse that imposter, Vishnu manifested himself and explained to her that Shankhachuda who was Sudaman cursed by Radha, is now redeemed of the curse, and returned to Goloka, and that now she should give up her body transforming it into the river Gandaka (?) and Tulasi plant and return to Vaikuntha. Since then, the Tulasi plant is dear to Vishnu (Devibhagavata 9-chs. 17-75). She is called Tulasi as she was match less (Ibid.9.25.24), and she is regarded as “the purifier of the universe”, and “bestower of devotion to Hari and final emancipation” (Ibid.9 25.43). In Pd.P. Kriya yogasara khanda, ch.24, we have the glorification of the Tulasi sung in the exaggerated way of puranas as “absolvent of all sins”, “healer from all ailments” (ibid.24.26) “yielding all wishes” (ibid 24.45), etc. 

66. Those men who are delighted on inhaling the fragrance of the Tulasi plant, or the soil at its root, are indeed excellent Bhagavatas. 

67. Those who are engaged in conducting their lives according to their injunctions prescribed for their particular drama (stages in life), those who reverently receive and worship guests, and those who explain the meaning of the vedas, are indeed excellent Bhagavatas. 

68. Those to whom god Shiva is dear, those who are devoted to Shiva, and those who revel in worshipping the feet of Shiva, and those who wear the tripundra mark (three horizontal parallel lines of ashes) on their foreheads, are indeed prominent Bhagavatas. 

69. Those who repeat the names of Hari as well as of god Shiva, the Supreme atman, and those who are bedecked with Rudrāksha-beads7 are indeed excellent Bhagavatas.

7. Rudraksha-Elaco carpus seed. 

It is an instance of how popular etymologies became puranic stories. The word consists of two words Rudra & aksha (eye). According to Devi Bhaga vata 11.4.7-10, god Shiva explains to Narayana: “when gods approached me to kill Tripura, I sat contemplating, with my eyes open for 1000 divine years, how to kill him. From the strain, some tears dropped from my eyes, which were transformed into Rudrākshas”. Rudrāksha beads are sacred to Shaivites as Tulasi beads to Vaishnavites. The various varieties and the spiritual benefits accruing from using them are elaborated in the above work-Skandha 11 chs. 4, 5, 6, 7. The final benefit being:

rudraksha-dhåranat sadyaḥ sarva-papaiḥ pramuchyate |

--ibid. 11.7.42.

One is absolved of all sins by wearing the rudrakshas.

70. Those who worship the great god Shiva by means of sacrifices, with liberal sacrificial fees to the priests, or adore Hari the same way with great devotion, are indeed excellent Bhagavatas. 

71. Those who expound the scriptures as known to them to the best of their knowledge) to others and those who appreciate and assimilate only the good qualities everywhere, are indeed known as Bhagavatas. 

72. Those who regard god Shiva the great ruler of the world, and Vishnu the Supreme Soul, with equal attitude, are indeed, spoken as Bhagavatas. 

73. Those who take delight in performing sacrificial rites in honour of Shiva and those who revel in the repetition of the mantra with five syllables (viz. Om Namah Shivaya) and those who are engaged in contemplating god Shiva are indeed excellent Bhagavatas. 

74. Those who are engaged in serving waters to the thirsty, and those who are intent on catering the gifts of cooked food (to the hungry), and who observe the ekadashi vow (consisting of complete fast and meditation on the eleventh day of each fortnight, as prescribed in the Shastras) are indeed eminently good Bhagavatas. 

75. Those who take delight in gifting away cows and those who are interested in getting virgins married (at their own cost) and those who perform holy rites dedicating the fruits thereof into me, are indeed excellent Bhagavatas. 

76. O Brahmana sage, some of the categories of Bhagavatas have been mentioned by me here. It is impossible to recount them wholly even in hundreds and millions of years even by me. 

77. Hence, O prominent Brahmana! You also be well-behaved for all time to come, offering refuge to all beings, being a friend unto them, exercising self-control and ardently interested in dharma. 

78. Until the end of this yuga, practice dharma in all respects, and be engaged in the meditation of my form (murti). You will thus attain to the highest nirvāṇa8 (liberation).

8. nirvana 

The conceptions of nirvana. Vaikuntha etc. are mixed up in puranas, the main idea being the cessation of rebirth or termination of samsara, anavrutti as Br.Su.4.4.22 puts it. The term nirvana occurs in BG.2.72, 5.24, 25, 26 and need not be regarded as a borrowal from the Buddhists. The Buddhist nirvana is not ‘nothingness’ or ‘void’, but an approach to the Vedantic concept of Mukti (R. D. Ranade-Vedanta, The culmination of Indian thought, pp. 156-57. Bharatiya Vidya Bhavan, Bombay 1970.) But the puranic concept is a mixture of Dvaita and Advaita points of view, for sometimes the devotees are said to retain their individuality in Vaikuntha.

79. After granting the boon thus to his devotee, the son of Mrukandu, the Lord of the devas, the ocean of mercy, vanished then and there. 

80. Markandeya, the extremely blessed sage, was always engrossed in devotion to Hari. He practised the great dharma and duly performed sacrifices. 

81. He performed a great penance in the highly sacred place Salagrama. After wiping of all the hoarded karmas (actions and their consequences) by means of meditation, he attained the great nirvana. 

82. Hence, a person who adores Hari, the benefactor of all creatures, undoubtedly attains whatever is mentally desired by him. 

Sanaka said: 

83. O excellent Brahmana! In this way the greatness of devotion unto the Lord, about which a query was made by you, has been completely recounted by me in details. What else do you wish to hear.