> > S'rîmad Bhâgavatam - Canto 12
> > Sanskrit, word-for-word and original translation of Swami Prabhupâda
> > (for the purports one will have to consult the books under the copyright of the BBT)

> > *****

> > Canto 12: "The Age of Deterioration"

> > *****

> > Chapter Eight: Mârkandeya's Prayers to Nara-Nârâyana Rishi

> > TEXT 1

> > s'rî-s'aunaka uvâca

> > sûta jîva ciram sâdho

> > vada no vadatâm vara

> > tamasy apâre bhramatâm

> > nènâm tvam pâra-dars'anah

> > s'rî-s'aunakah uvâca-S'rî S'aunaka said; sûta-O Sûta Gosvâmî; jîva-may you live; ciram-for a long time; sâdho-O saint; vada-please speak; nah-to us; vadatâm-of speakers; vara-O you who are the best; tamasi-in darkness; apâre-unbounded; bhramatâm-who are wandering; nènâm-for men; tvam-you; pâra-dars'anah-the seer of the opposite shore.

> > TRANSLATION

> > S'rî S'aunaka said: O Sûta, may you live a long life! O saintly one, best of speakers, please continue speaking to us. Indeed, only you can show men the path out of the ignorance in which they are wandering.

> > *****

> > TEXTS 2 - 5

> > âhus' cirâyusham rishim

> > mrikandu-tanayam janâh

> > yah kalpânte hy urvarito

> > yena grastam idam jagat

> > sa vâ asmat-kulotpannah

> > kalpe 'smin bhârgavarshabhah

> > naivâdhunâpi bhûtânâm

> > samplavah ko 'pi jâyate

> > eka evârnave bhrâmyan

> > dadars'a purusham kila

> > vatha-patra-puthe tokam

> > s'ayânam tv ekam adbhutam

> > esha nah sams'ayo bhûyân

> > sûta kautûhalam yatah

> > tam nas' chindhi mahâ-yogin

> > purâneshv api sammatah

> > âhuh-they say; cira-âyusham-having an extraordinarily long life span; rishim-the sage; mrikandu-tanayam-the son of Mrikandu; janâh-people; yah-who; kalpa-ante-at the end of the day of Lord Brahmâ; hi-indeed; urvaritah-remaining alone; yena-by which (annihilation); grastam-seized; idam-this; jagat-entire universe;

> > sah-he, Mârkandeya; vai-indeed; asmat-kula-in my own family; utpannah-born; kalpe-in the day of Brahmâ; asmin-this; bhârgava-rishabhah-the most eminent descendant of Bhrigu Muni; na-not; eva-certainly; adhunâ-in our age; api-even; bhûtânâm-of all creation; samplavah-annihilation by flood; kah-any; api-at all; jâyate-has arisen;

> > ekah-alone; eta-indeed; arnave-in the great ocean; bhrâmyan-wandering; dadars'a-he saw; purusham-a personality; kila-it is said; vatha-patra-of a banyan leaf; puthe-within the fold; tokam-an infant hoy; s'ayânam-lying; tu-but; ekam-one; adbhutam-wonderful;

> > eshah-this; nah-our; sams'ayah-doubt; bhûyân-great; sûta-O Sûta Gosvâmî; kautûhalam-curiosity; yatah-due to which; tam-that; nah-for us; chindhi-please cut; mahâ-yogin-O great yogî; purâneshu-of the Purânas; api-indeed; sammatah-universally accepted (as the expert knower).

> > TRANSLATION

> > Authorities say that Mârkandeya Rishi, the son of Mrikandu. was an exceptionally long-lived sage who was the only survivor at the end of Brahmâ's day, when the entire universe was merged in the flood of annihilation. But this same Mârkandeya Rishi, the foremost descendant of Bhrigu, took birth in my own family during the current day of Brahmâ, and we have not yet seen any total annihilation in this day of Brahmâ. Also, it is well known that Mârkandeya while wandering helplessly in the great ocean of annihilation, saw in those fearful waters a wonderful personality-an infant boy lying alone within the fold of a banyan leaf. O Sûta, I am most bewildered and curious about this great sage, Mârkandeya Rishi. O great yogî, you are universally accepted as the authority on all the Purânas. Therefore kindly dispel my confusion.

> > *****

> > TEXT 6

> > sûta uvâca

> > pras'nas tvayâ maharshe 'yam

> > krito loka-bhramâpahah

> > nârâyana-kathâ yatra

> > gîtâ kali-malâpahâ

> > sûtah uvâca-Sûta Gosvâmî said; pras'nah-question; tvayâ-by you; mahâ-rishe-O great sage, S'aunaka; ayam-this; kritah-made; loka-of the entire world; bhrama-the delusion; apahah-which takes away; nârâyana-kathâ-discussion of the Supreme Lord, Nârâyana; yatra-in which; gîtâ-is sung; kali-mala-the contamination of the present age of Kali; apahâ-removing.

> > TRANSLATION

> > Sûta Gosvâmî said: O great sage S'aunaka, your very question will help remove everyone's illusion, for it leads to the topics of Lord Nârâyana, which cleanse away the contamination of this Kali age.

> > *****

> > TEXTS 7 - 11

> > prâpta-dvijâti-samskâro

> > mârkandeyah pituh kramât

> > chandâmsy adhîtya dharmena

> > tapah-svâdhyâya-samyutah

> > brihad-vrata-dharah s'ânto

> > jathilo valkalâmbarah

> > bibhrat kamandalum dandam

> > upavîtam sa-mekhalam

> > krishnâjinam sâksha-sûtram

> > kus'âms' ca niyamarddhaye

> > agny-arka-guru-viprâtmasv

> > arcayan sandhyayor harim

> > sâyam prâtah sa gurave

> > bhaikshyam âhritya vâg-yatah

> > bubhuje gurv-anujn'âtah

> > sakrin no ced uposhitah

> > evam tapah-svâdhyâya-paro

> > varshânâm ayutâyutam

> > ârâdhayan hrishîkes'am

> > jigye mrityum su-durjayam

> > prâpta-having received; dvi-jâti-of second birth; samskârah-the purificatory rituals; mârkandeyah-Mârkandeya; pituh-from his father; kramât-by proper sequence; chandâmsi-the Vedic hymns; adhîtya-studying; dharmena-along with regulative principles; tapah-in austerities; svâdhyâya-and study; samyutah-full;

> > brihat-vrata-the great vow of lifelong celibacy; dharah-maintaining; s'ântah-peaceful; jathilah-with matted hair; valkala-ambarah-wearing bark as his clothing; bibhrat-carrying; kamandalum-a waterpot; dandam-a mendicant's staff; upavîtam-the sacred thread; sa-mekhalam-along with the ritual belt of a brahmacârî;

> > krishna-ajinam-the skin of a black deer; sa-aksha-sûtram-and prayer beads made of lotus seeds; kus'ân-kus'a grass; ca-also; niyama-riddhaye-to facilitate his spiritual progress; agni-in the form of fire; arka-the sun; guru-the spiritual master; vipra-the brâhmanas; âtmasu-and the Supersoul; arcayan-worshiping; sandhyayoh-at the beginning and the end of the day; harim-the Supreme Personality of Godhead;

> > sâyam-in the evening; prâtah-in the early morning; sah-he; gurave-unto his spiritual master; bhaikshyam-alms obtained by begging; âhritya-bringing; vâk-yatah-with controlled speech; bubhuje-he partook; guru-anujn'âtah-invited by his spiritual master; sakrit-once; na-not (invited); u-indeed; cet-if; uposhitah-fasting;

> > evam-in this way; tapah-svâdhyâya-parah-dedicated to austerities and studies of the Vedic literature; varshânâm-years; ayuta-ayutam-ten thousand times ten thousand; ârâdhayan-worshiping; hrishîka-îs'am-the supreme master of the senses, Lord Vishnu; jigye-he conquered; mrityum-death; su-durjayam-impossible to conquer.

> > TRANSLATION

> > After being purified by his father's performance of the prescribed rituals leading to Mârkandeya's brahminical initiation, Mârkandeya studied the Vedic hymns and strictly observed the regulative principles. He became advanced in austerity and Vedic knowledge and remained a lifelong celibate. Appearing most peaceful with his matted hair and his clothing made of bark, he furthered his spiritual progress by carrying the mendicant's waterpot, staff, sacred thread, brahmacârî belt, black deerskin, lotus-seed prayer beads and bundles of kus'a grass. At the sacred junctures of the day he regularly worshiped the Supreme Personality of Godhead in five forms-the sacrificial fire, the sun, his spiritual master, the brâhmanas and the Supersoul within his heart. Morning and evening he would go out begging, and upon returning he would present all the food he had collected to his spiritual master. Only when his spiritual master invited him would he silently take his one meal of the day; otherwise he would fast. Thus devoted to austerity and Vedic study, Mârkandeya Rishi worshiped the supreme master of the senses, the Personality of Godhead, for countless millions of years, and in this way he conquered unconquerable death.

> > *****

> > TEXT 12

> > brahmâ bhrigur bhavo daksho

> > brahma-putrâs' ca ye 'pare

> > nri-deva-pitri-bhûtâni

> > tenâsann ati-vismitâh

> > brahmâ-Lord Brahmâ; bhriguh-Bhrigu Muni; bhavah-Lord S'iva; dakshah-Prajâpati Daksha; brahma-putrâh-the great sons of Brahmâ; ca-and; ye-who; apare-others; nri-human beings; deva-demigods; pitri-forefathers; bhûtâni-and ghostly spirits; tena-with that (conquest of death); âsan-they all became; ati-vismitâh-extremely amazed.

> > TRANSLATION

> > Lord Brahmâ, Bhrigu Muni, Lord S'iva, Prajâpati Daksha, the great sons of Brahmâ, and many others among the human beings, demigods, forefathers and ghostly spirits-all were astonished by the achievement of Mârkandeya Rishi.

> > *****

> > TEXT 13

> > ittham brihad-vrata-dharas

> > tapah-svâdhyâya-samyamaih

> > dadhyâv adhokshajam yogî

> > dhvasta-kles'ântarâtmanâ

> > ittham-in this manner; brihat-vrata-dharah-maintaining the vow of celibacy, brahmacarya; tapah-svâdhyâya-samyamaih-by his austerities, studies of the Vedas and regulative principles; dadhyau-he meditated; adhokshajam-upon the transcendental Lord; yogî-the yogî; dhvasta-destroyed; kles'a-all troubles; antah-âtmana-with his introspective mind.

> > TRANSLATION

> > In this way the devotional mystic Mârkandeya maintained rigid celibacy through penance, study of the Vedas and self-discipline. With his mind thus free of all disturbances, he turned it inward and meditated on the Supreme Personality of Godhead, who lies beyond the material senses.

> > *****

> > TEXT 14

> > tasyaivam yun'jatas' cittam

> > mahâ-yogena yoginah

> > vyatîyâya mahân kâlo

> > manvantara-shad-âtmakah

> > tasya-he; evam-thus; yun'jatah-while fixing; cittam-his mind; mahâ-yogena-by powerful practice of yoga; yoginah-the mystic sage; vyatîyâya-passed by; mahân-a great; kâlah-period of time; manu-antara-lifetimes of Manu; shath-six; âtmakah-consisting of.

> > TRANSLATION

> > While the mystic sage thus concentrated his mind by powerful yoga practice, the tremendous period of six lifetimes of Manu passed by.

> > *****

> > TEXT 15

> > etat purandaro jn'âtvâ

> > saptame 'smin kilântare

> > tapo-vis'ankito brahmann

> > ârebhe tad-vighâtanam

> > etat-this; purandarah-Lord Indra; jn'âtvâ-learning; saptame-in the seventh; asmin-this; kila-indeed; antare-reign of Manu; tapah-of the austerities; vis'ankitah-becoming fearful; brahman-O brâhmana S'aunaka; ârebhe-he set into motion; tat-of that austeritv; vighâthanam-obstruction.

> > TRANSLATION

> > O brâhmana, during the seventh reign of Manu, the current age, Lord Indra came to know of Mârkandeya's austerities and became fearful of his growing mystic potency. Thus he tried to impede the sage's penance.

> > *****

> > TEXT 16

> > gandharvâpsarasah kâmam

> > vasanta-malayânilau

> > munaye preshayâm âsa

> > rajas-toka-madau tathâ

> > gandharva-apsarasah-the celestial singers and dancing girls; kâmam-Cupid; vasanta-the spring season; malaya-anilau-and the refreshing breeze from the Malaya Hills; munaye-to the sage; preshayâm âsa-he sent; rajah-toka-the child of passion, greed; madau-and intoxication; tathâ-also.

> > TRANSLATION

> > To ruin the sage's spiritual practice, Lord Indra sent Cupid, beautiful celestial singers, dancing girls, the season of spring and the sandalwood-scented breeze from the Malaya Hills, along with greed and intoxication personified.

> > *****

> > TEXT 17

> > te vai tad-âs'ramam jagmur

> > himâdreh pârs'va uttare

> > pushpabhadrâ nadî yatra

> > citrâkhyâ ca s'ilâ vibho

> > te-they; vai-indeed; tat-of Mârkandeya Rishi; âs'ramam-to the hermitage; jagmuh-went; hima-adreh-of the Himâlaya Mountains; pârs've-to the side; uttare-on the north; pushpabhadrâ nadî-the Pushpabhadrâ River; yatra-where; citrâ-âkhyâ-named Citrâ; ca-and; s'ilâ-the peak; vibho-O powerful S'aunaka.

> > TRANSLATION

> > O most powerful S'aunaka, they went to Mârkandeya's hermitage, on the northern side of the Himâlaya Mountains where the Pushpabhadrâ River passes by the famous peak Citrâ.

> > *****

> > TEXS 18-20

> > tad-âs'rama-padam punyam

> > punya-druma-latân'citam

> > punya-dvija-kulâkîrinam

> > punyâmala-jalâs'ayam

> > matta-bhramara-sangîtam

> > matta-kokila-kûjitam

> > matta-barhi-nathâthopam

> > matta-dvija-kulâkulam

> > vâyuh pravishtha âdâya

> > hima-nirjhara-s'îkarân

> > sumanobhih parishvakto

> > vavâv uttambhayan smaram

> > tat-his; âs'rama-padam-place of hermitage; punyam-pious; punya-pious; druma-with trees; latâ-and creepers; an'citam-specially marked; punya-pious; dvija-of brâhmana sages; kula-with the groups; âkîrnam-brimming; punya-pious; amala-spotless; jala-âs'ayam-having reservoirs of water;

> > matta-maddened; bhramara-of bees; sangîtam-with singing; matta-maddened; kokila-of cuckoos; kûjitam-with cooing; matta-maddened; barhi-of peacocks; natha-âthopam-with the frenzy of dancing; matta-maddened; dvija-of birds; kula-with the families; âkulam-filled;

> > vâyuh-the wind of the Malaya Hills; pravishthah-entering; âdâya-taking up; hima-chilling; nirjhara-of the waterfalls; s'îkarân-the drops of mist; sumanobhih-by the flowers; parishvaktah-being embraced; vavau-blew; uttambhayan-evoking; smaram-Cupid.

> > TRANSLATION

> > Groves of pious trees decorated the holy âs'rama of Mârkandeya Rishi, and many saintly brâhmanas lived there, enjoying the abundant pure, sacred ponds. The âs'rama resounded with the buzzing of intoxicated bees and the cooing of excited cuckoos, while jubilant peacocks danced about. Indeed, many families of maddened birds crowded that hermitage. The springtime breeze sent by Lord Indra entered there, carrying cooling drops of spray from nearby waterfalls. Fragrant from the embrace of forest flowers, that breeze entered the hermitage and began evoking the lusty spirit of Cupid.

> > *****

> > TEXT 21

> > udyac-candra-nis'â-vaktrah

> > pravâla-stabakâlibhih

> > gopa-druma-latâ-jâlais

> > tatrâsît kusumâkarah

> > udyat-rising; candra-with the moon; nis'â-nighttime; vaktrah-whose face; pravâla-of new sprouts; stabaka-and blossoms; âlibhih-with rows; gopa-being hidden; druma-of the trees; latâ-and creepers; jâlaih-along with the multitude; tatra-there; âsît-appeared; kusuma-âkarah-the spring season.

> > TRANSLATION

> > Springtime then appeared in Mârkandeya's âs'rama. Indeed, the evening sky, glowing with the light of the rising moon, became the very face of spring, and sprouts and fresh blossoms virtually covered the multitude of trees and creepers.

> > *****

> > TEXT 22

> > anvîyamâno gandharvair

> > gîta-vâditra-yûthakaih

> > adris'yatâtta-câpeshuh

> > svah-strî-yûtha-patih smarah

> > anvîyamânah-being followed; gandharvaih-by Gandharvas; gîta-of singers; vâditra-and players of musical instruments; yûthakaih-by companies; adris'yata-was seen; âtta-holding up; câpa-ishuh-his bow and arrows; svah-strî-yûtha-of hoardes of heavenly women; patih-the master; smarah-Cupid.

> > TRANSLATION

> > Cupid, the master of many heavenly women, then came there holding his bow and arrows. He was followed by groups of Gandharvas playing musical instruments and singing.

> > *****

> > TEXT 23

> > hutvâgnim samupâsînam

> > dadris'uh s'akra-kinkarâh

> > mîlitâksham durâdharsham

> > mûrtimantam ivânalam

> > hutvâ-having offered oblations; agnim-to the sacrificial fire; samupâsînam-sitting in yogic meditation; dadris'uh-they saw; s'akra-of Indra; kinkarâh-the servants; mîlita-closed; aksham-his eyes; durâdharsham-invincible; mûrti-mantam-personified; iva-as if; analam-fire.

> > TRANSLATION

> > These servants of Indra found the sage sitting in meditation, having just offered his prescribed oblations into the sacrificial fire. His eyes closed in trance, he seemed invincible, like fire personified.

> > *****

> > TEXT 24

> > nanritus tasya puratah

> > striyo 'tho gâyakâ jaguh

> > mridanga-vînâ-panavair

> > vâdyam cakrur mano-ramam

> > nanrituh-danced; tasya-of him; puratah-in front; striyah-women; atha u-and furthermore; gâyakâh-singers; jaguh-sang; mridanga-with drums; vînâ-stringed instruments; panavaih-and cymbals; vâdyam-instrumental music; cakruh-they made; manah-ramam-charming.

> > TRANSLATION

> > The women danced before the sage, and the celestial singers sang to the charming accompaniment of drums, cymbals and vînâs.

> > *****

> > TEXT 25

> > sandadhe 'stram sva-dhanushi

> > kâmah pan'ca-mukham tadâ

> > madhur mano rajas-toka

> > indra-bhrityâ vyakampayan

> > sandadhe-he fixed; astram-the weapon; sva-dhanushi-upon his bow; kâmah-Cupid; pan'ca-mukham-having five heads (sight, sound, smell, touch and taste); tadâ-then; madhuh-spring; manah-the mind of the sage; rajah-tokah-the child of passion, greed; indra-bhrityâh-the servants of Indra; vyakampayan-attempted to agitate.

> > TRANSLATION

> > While the son of passion [greed personified], spring and the other servants of Indra all tried to agitate Mârkandeya's mind, Cupid drew his five-headed arrow and fixed it upon his bow.

> > *****

> > TEXTS 26 - 27

> > krîdantyâh pun'jikasthalyâh

> > kandukaih stana-gauravât

> > bhris'am udvigna-madhyâyâh

> > kes'a-visramsita-srajah

> > itas tato bhramad-drishthes'

> > calantyâ anu kandukam

> > vâyur jahâra tad-vâsah

> > sûkshmam truthita-mekhalam

> > krîdantyâh-who was playing; pun'jikasthalyâh-of the Apsarâ named Pun'jikasthalî; kandukaih-with a number of balls; stana-of her breasts; gauravât-because of the great weight; bhris'am-very much; udvigna-overburdened; madhyâyâh-whose waist; kes'a-from her hair; visramsita-falling; srajah-the flower garland;

> > itah tatah-here and there; bhramat-wandering; drishtheh-whose eyes; calantyâh-who was running about; anu kandukam-after her ball; vâyuh-the wind; jahâra-stole away; tat-vâsah-her garment; sûkshmam-fine; truthita-loosened; mekhalam-the belt.

> > TRANSLATION

> > The Apsarâ Pun'jikasthalî made a show of playing with a number of toy balls. Her waist seemed weighed down by her heavy breasts, and the wreath of flowers in her hair became disheveled. As she ran about after the balls, glancing here and there, the belt of her thin garment loosened, and suddenly the wind blew her clothes away.

> > *****

> > TEXT 28

> > visasarja tadâ bânam

> > matvâ tam sva-jitam smarah

> > sarvam tatrâbhavan mogham

> > anîs'asya yathodyamah

> > visasarja-shot; tadâ-then; bânam-the arrow; matvâ-thinking; tam-him; sva-by himself; jitam-conquered; smarah-Cupid; sarvam-all this; tatra-directed at the sage; abhavat-became; mogham-futile; anîs'asya-of an atheist disbeliever; yathâ-just as; udyamah-the endeavors.

> > TRANSLATION

> > Cupid, thinking he had conquered the sage, then shot his arrow. But all these attempts to seduce Mârkandeya proved futile, just like the useless endeavors of an atheist.

> > *****

> > TEXT 29

> > ta ittham apakurvanto

> > munes tat-tejasâ mune

> > dahyamânâ nivavrituh

> > prabodhyâhim ivârbhakâh

> > te-they; ittham-in this way; apakurvantah-trying to do harm; muneh-to the sage; tat-his; tejasâ-by the potency; mune-O sage (S'aunaka); dahyamânâh-feeling burned; nivavrituh-they desisted; prabodhya-having awakened; ahim-a snake; iva-as if; arbhakâh-children.

> > TRANSLATION

> > O learned S'aunaka, while Cupid and his followers tried to harm the sage, they felt themselves being burned alive by his potency. Thus they stopped their mischief, just like children who have aroused a sleeping snake.

> > *****

> > TEXT 30

> > itîndrânucarair brahman

> > dharshito 'pi mahâ-munih

> > yan nâgâd ahamo bhâvam

> > na tac citram mahatsu hi

> > iti-thus; indra-anucaraih-by the followers of Indra; brahman-O brâhmana; dharshitah-impudently attacked; api-although; mahâ-munih-the elevated sage; yat-that; na agât-he did not succumb; ahamah-of false ego; bhâvam-to the transformation; na-not; tat-that; citram-surprising; mahatsu-for great souls; hi-indeed.

> > TRANSLATION

> > O brâhmana, the followers of Lord Indra had impudently attacked the saintly Mârkandeya, yet he did not succumb to any influence of false ego. For great souls such tolerance is not at all surprising.

> > *****

> > TEXT 31

> > drishthvâ nistejasam kâmam

> > sa-ganam bhagavân svarâth

> > s'rutvânubhâvam brahmarsher

> > vismayam samagât param

> > drishthvâ-seeing; nistejasam-deprived of his power; kâmam-Cupid; sa-ganam-along with his associates; bhagavân-the powerful lord; sva-râth-King Indra; s'rutvâ-and hearing; anubhâvam-the influence; brahma-risheh-of the sage among the brâhmanas; vismayam-astonishment; samagât-he attained; param-great.

> > TRANSLATION

> > The mighty King Indra was most astonished when he heard of the mystic prowess of the exalted sage Mârkandeya and saw how Cupid and his associates had become powerless in his presence.

> > *****

> > TEXT 32

> > tasyaivam yun'jatas' cittam

> > tapah-svâdhyâya-samyamaih

> > anugrahâyâvirâsîn

> > nara-nârâyano harih

> > tasya-while he, Mârkandeya; evam-in this way; yun'jatah-was fixing; cittam-his mind; tapah-by austerity; svâdhyâya-study of the Vedas; samyamaih-and regulative principles; anugrahâya-for showing mercy; âvirâsît-made Himself manifest; nara-nârâyanah-exhibiting the forms of Nara and Nârâyana; harih-the Supreme Personality of Godhead.

> > TRANSLATION

> > Desiring to bestow His mercy upon the saintly Mârkandeya, who had perfectly fixed his mind in self-realization through penance, Vedic study and observance of regulative principles, the Supreme Personality of Godhead personally appeared before the sage in the forms of Nara and Nârâyana.

> > *****

> > TEXTS 33 - 34

> > tau s'ukla-krishnau nava-kan'ja-locanau

> > catur-bhujau raurava-valkalâmbarau

> > pavitra-pânî upavîtakam tri-vrit

> > kamandalum dandam rijum ca vainavam

> > padmâksha-mâlâm uta jantu-mârjanam

> > vedam ca sâkshât tapa eva rûpinau

> > tapat-tadid-varna-pis'anga-rocishâ

> > prâms'û dadhânau vibudharshabhârcitau

> > tau-the two of Them; s'ukla-krishnau-one white and the other black; nava-kan'ja-like blooming lotus flowers; locanau-Their eyes; catuh-bhujau-having four arms; raurava-black deerskin; valkala-and bark; ambarau-as Their clothing; pavitra-most purifying; pânî-Their hands; upavîtakam-sacred thread; tri-vrit-threefold; kamandalum-waterpot; dandam-staff; rijum-straight; ca-and; vainavam-made of bamboo;

> > padma-aksha-of lotus seeds; mâlâm-prayer beads; uta-and; jantu-mârjanam-which purifies all living beings; vedam-the Vedas (represented by bundles of darbha grass); ca-and; sâkshât-directly; tapah-austerity; eva-indeed; rûpinau-personified; tapat-blazing; tadit-lightning; varna-the color; pis'anga-yellowish; rocishâ-with Their effulgence; prâms'u-very tall; dadhânau-bearing; vibudha-rishabha-by the chief of the demigods; arcitau-worshiped.

> > TRANSLATION

> > One of Them was of a whitish complexion, the other blackish, and They both had four arms. Their eyes resembled the petals of blooming lotuses, and They wore garments of black deerskin and bark, along with the three-stranded sacred thread. In Their hands, which were most purifying, They carried the mendicant's waterpot, straight bamboo staff and lotus-seed prayer beads, as well as the all-purifying Vedas in the symbolic form of bundles of darbha grass. Their bearing was tall and Their yellow effulgence the color of radiant lightning. Appearing as austerity personified, They were being worshiped by the foremost demigods.

> > *****

> > TEXT 35

> > te vai bhagavato rûpe

> > nara-nârâyanâv rishî

> > drishthvotthâyâdarenoccair

> > nanâmângena danda-vat

> > te-They; vai-indeed; bhagavatah-of the Personality of Godhead; rûpe-the personal manifestations; nara-nârâyanau-Nara and Nârâyana; rishî-the two sages; drishthvâ-seeing; utthâya-standing up; âdarena-with respect; uccaih-great; nanâma-bowed down; angena-with his entire body; danda-vat-just like a stick.

> > TRANSLATION

> > These two sages, Nara and Nârâyana, were the direct personal forms of the Supreme Lord. When Mârkandeya Rishi saw Them, he immediately stood up and then with great respect offered Them obeisances by falling down flat on the ground like a stick.

> > *****

> > TEXT 36

> > sa tat-sandars'anânanda-

> > nirvritâtmendriyâs'ayah

> > hrishtha-româs'ru-pûrnâksho

> > na sehe tâv udîkshitum

> > sah-he, Mârkandeya; tat-of Them; sandars'ana-because of seeing; ânanda-by the ecstasy; nirvrita-pleased; âtma-whose body; indriya-senses; âs'ayah-and mind; hrishtha-standing on end; româ-his bodily hairs; as'ru-with tears; pûrna-filled; akshah-his eyes; na sehe-he was unable; tau-upon them; udîkshitum-to glance.

> > TRANSLATION

> > The ecstasy of seeing Them completely satisfied Mârkandeya's body, mind and senses and caused the hairs on his body to stand on end and his eyes to fill with tears. Overwhelmed, Mârkandeya found it difficult to look at Them.

> > *****

> > TEXT 37

> > utthâya prân'jalih prahva

> > autsukyâd âs'lishann iva

> > namo nama itîs'ânau

> > babhâs'e gadgadâksharam

> > utthâya-standing up; prân'jalih-with folded hands; prahvah-humble; autsukyât-out of eagerness; âs'lishan-embracing; iva-as if; namah-obeisances; namah-obeisances; iti-thus; îs'ânau-to the two Lords; babhâshe-he spoke; gadgada-choking with ecstasy; aksharam-the syllables.

> > TRANSLATION

> > Standing with his hands folded in supplication and his head bowed in humility, Mârkandeya felt such eagerness that he imagined he was embracing the two Lords. In a voice choked with ecstasy, he repeatedly said, "I offer You my humble obeisances."

> > *****

> > TEXT 38

> > tayor âsanam âdâya

> > pâdayor avanijya ca

> > arhanenânulepena

> > dhûpa-mâlyair apûjayat

> > tayoh-to Them; âsanam-sitting places; âdâya-offering; pâdayoh-Their feet; avanijya-bathing; ca-and; arhanena-with suitable respectful offerings; anulepena-by anointing Them with sandalwood pulp and other fragrant substances; dhûpa-with incense; mâlyaih-and flower garlands; apûjayat-he worshiped.

> > TRANSLATION

> > He gave Them sitting places and washed Their feet, and then he worshiped Them with presentations of arghya, sandalwood pulp, fragrant oils, incense and flower garlands.

> > *****

> > TEXT 39

> > sukham âsanam âsînau

> > prasâdâbhimukhau munî

> > punar ânamya pâdâbhyâm

> > garishthhâv idam abravît

> > sukham-comfortably; âsanam-on sitting places; âsînau-seated; prasâda-mercy; abhimukhau-ready to give; munî-to the Lord's incarnation as the two sages; punah-again; ânamya-bowing down; pâdâbhyâm-at Their feet; garishthhau-to the supremely worshipable; idam-this; abravît-he spoke.

> > TRANSLATION

> > Mârkandeya Rishi once again bowed down at the lotus feet of those two most worshipable sages, who were sitting at ease, ready to bestow all mercy upon him. He when addressed Them as follows.

> > *****

> > TEXT 40

> > s'rî-mârkandeya uvâca

> > kim varnaye tava vibho yad-udîrito 'suh

> > samspandate tam anu vân-mana-indriyâni

> > spandanti vai tanu-bhritâm aja-s'arvayos' ca

> > svasyâpy athâpi bhajatâm asi bhâva-bandhuh

> > s'rî-mârkandeyah uvâca-S'rî Mârkandeya said; kim-what; varnaye-shall I describe; tava-about You; vibho-O Almighty Lord; yat-by whom; udîritah-moved; asuh-the vital air; samspandate-comes to life; tam anu-following it; vâk-the power of speech; manah-the mind; indriyâni-and the senses; spandanti-begin to act; vai-indeed; tanu-bhritâm-of all embodied living beings; aja-s'arvayoh-of Lord Brahmâ and Lord S'iva; ca-as well; svasya-of myself; api-also; atha api-nevertheless; bhajatâm-for those who are worshiping; asi-You become; bhâva-bandhuh-the intimate loving friend.

> > TRANSLATION

> > S'rî Mârkandeya said: O Almighty Lord, how can I possibly describe You? You awaken the vital air, which then impels the mind, senses and power of speech to act. This is true for all ordinary conditioned souls and even for great demigods like Brahmâ and S'iva. So it is certainly true for me. Nevertheless, You become the intimate friend of those who worship You.

> > *****

> > TEXT 41

> > mûrtî ime bhagavato bhagavams tri-lokyâh

> > kshemâya tâpa-viramâya ca mrityu-jityai

> > nânâ bibharshy avitum anya-tanûr yathedam

> > srishthvâ punar grasasi sarvam ivornanâbhih

> > mûrtî-the two personal forms; ime-these; bhagavatah-of the Supreme Personality of Godhead; bhagavan-O Lord; tri-lokyâh-of all the three worlds; kshemâya-for the ultimate benefit; tâpa-of material misery; viramâya-for the cessation; ca-and; mrityu-of death; jityai-for the conquest; nânâ-various; bibharshi-You manifest; avitum-for the purpose of protecting; anya-other; tanûh-transcendental bodies; yathâ-just as; idam-this universe; srishthvâ-having created; punah-once again; grasasi-You swallow up; sarvam-entirely; iva-just like; ûrna-nâbhih-a spider.

> > TRANSLATION

> > O Supreme Personality of Godhead, these two personal forms of Yours have appeared to bestow the ultimate benefit for the three worlds-the cessation of material misery and the conquest of death. My Lord, although You create this universe and then assume many transcendental forms to protect it, You also swallow it up, just like a spider who spins and later withdraws its web.

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> > TEXT 42

> > tasyâvituh sthira-cares'itur anghri-mûlam

> > yat-stham na karma-guna-kâla-rajah spris'anti

> > yad vai stuvanti ninamanti yajanty abhîkshnam

> > dhyâyanti veda-hridayâ munayas tad-âptyai

> > tasya-of Him; avituh-the protector; sthira-cara-of the stationary and moving living beings; îs'ituh-the supreme controller; anghri-mûlam-the soles of His lotus feet; yat-stham-one who is situated at which; na-do not; karma-guna-kâla-of material work, material qualities and time; rajah-the contamination; spris'anti-touch; yat-whom; vai-indeed; stuvanti-praise; ninamanti-bow down to; yajanti-worship; abhîkshnam-at every moment; dhyâyanti-meditate upon; veda-hridayâh-who have assimilated the essence of the Vedas; munayah-sages; tat-âptyai-for the purpose of achieving Him.

> > TRANSLATION

> > Because You are the protector and the supreme controller of all moving and nonmoving beings, anyone who takes shelter of Your lotus feet can never be touched by the contamination of material work, material qualities or time. Great sages who have assimilated the essential meaning of the Vedash offer their prayers to You. To gain Your association, they bow down to You at every opportunity and constantly worship You and meditate upon You.

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> > TEXT 43

> > nânyam tavânghry-upanayâd apavarga-mûrteh

> > kshemam janasya parito-bhiya îs'a vidmah

> > brahmâ bibhety alam ato dvi-parârdha-dhishnyah

> > kâlasya te kim uta tat-krita-bhautikânâm

> > na anyam-no other; tava-Your; anghri-of the lotus feet; upanayât-than the attainment; apavarga-mûrteh-who are liberation personified; kshemam-benefit; janasya-for the person; paritah-on all sides; bhiyah-who is fearful; îs'a-O Lord; vidmah-do we know; brahmâ-Lord Brahmâ; bibheti-is afraid; alam-very much; atah-on account of this; dvi-parârdha-the entire duration of the universe; dhishnyah-the period of whose reign; kâlasya-because of time; te-Your feature; kim uta-then what to speak; tat-krita-created by him, Brahmâ; bhautikânâm-of the mundane creatures.

> > TRANSLATION

> > My dear Lord, even Lord Brahmâ, who enjoys his exalted position for the entire duration of the universe, fears the passage of time. Then what to speak of those whom Brahmâ creates, the conditioned souls. They encounter fearful dangers at every step of their lives. I do not know of any relief from this fear except shelter at Your lotus feet, which are the very form of liberation.

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> > TEXT 44

> > tad vai bhajâmy rita-dhiyas tava pâda-mûlam

> > hitvedam âtma-cchadi câtma-guroh parasya

> > dehâdy apârtham asad antyam abhijn'a-mâtram

> > vindeta te tarhi sarva-manîshitârtham

> > tat-therefore; vai-indeed; bhajâmi-I worship; rita-dhiyah-of Him whose intelligence always perceives the truth; tava-of You; pâda-mûlam-the soles of the lotus feet; hitvâ-giving up; idam-this; âtma-chadi-covering of the self; ca-and; âtma-guroh-of the master of the soul; parasya-who is the Supreme Truth; deha-âdi-the material body and other false designations; apârtham-useless; asat-insubstantial; antyam-temporary; abhijn'a-mâtram-only imagined to have a separate existence; vindeta-one obtains; te-from You; tarhi-then; sarva-all; manîshita-desired; artham-objects.

> > TRANSLATION

> > Therefore I worship Your lotus feet, having renounced my identification with the material body and everything else that covers my true self. These useless, insubstantial and temporary coverings are merely presumed to be separate from You, whose intelligence encompasses all truth. By attaining You-the Supreme Godhead and the master of the soul-one attains everything desirable.

> > *****

> > TEXT 45

> > sattvam rajas tama itîs'a tavâtma-bandho

> > mâyâ-mayâh sthiti-layodaya-hetavo 'sya

> > lîlâ dhritâ yad api sattva-mayî pras'ântyai

> > nânye nrinâm vyasana-moha-bhiyas' ca yâbhyâm

> > sattvam-goodness; rajah-passion; tamah-ignorance; iti-the modes of nature thus termed; îs'a-O Lord; tava-Your; âtma-bandho-O supreme friend of the soul; mâyâ-mayâh-produced from Your personal energy; sthiti-laya-udaya-of maintenance, destruction and creation; hetavah-the causes; asya-of this universe; lîlâh-as pastimes; dhritâh-assumed; yat api-although; sattva-mayî-that which is in the mode of goodness; pras'ântyai-for liberation; na-not; anye-the other two; nrinâm-for persons; vyasana-danger; moha-bewilderment; bhiyah-and fear; ca-also; yâbhyâm-from which.

> > TRANSLATION

> > O my Lord, O supreme friend of the conditioned soul, although for the creation, maintenance and annihilation of this world You accept the modes of goodness, passion and ignorance, which constitute Your illusory potency, You specifically employ the mode of goodness to liberate the conditioned souls. The other two modes simply bring them suffering, illusion and fear.

> > *****

> > TEXT 46

> > tasmât taveha bhagavann atha tâvakânâm

> > s'uklâm tanum sva-dayitâm kus'alâ bhajanti

> > yat sâtvatâh purusha-rûpam us'anti sattvam

> > loko yato 'bhayam utâtma-sukham na cânyat

> > tasmât-therefore; tava-Your; iha-in this world; bhagavan-O Supreme Lord; atha-and; tâvakânâm-of Your devotees; s'uklâm-transcendental; tanum-the personal form; sva-dayitâm-most dear to them; kus'alâh-those who are expert in spiritual knowledge; bhajanti-worship; yat-because; sâtvatâh-the great devotees; purusha-of the original Personality of Godhead; rûpam-the form; us'anti-consider; sattvam-the mode of goodness; lokah-the spiritual world; yatah-from which; abhayam-fearlessness; uta-and; âtma-sukham-the happiness of the soul; na-not; ca-and; anyat-any other.

> > TRANSLATION

> > O Lord, because fearlessness, spiritual happiness and the kingdom of God are all achieved through the mode of pure goodness, Your devotees consider this mode, but never passion and ignorance, to be a direct manifestation of You, the Supreme Personality of Godhead. Intelligent persons thus worship Your beloved transcendental form, composed of pure goodness, along with the spiritual forms of Your pure devotees.

> > *****

> > TEXT 47

> > tasmai namo bhagavate purushâya bhûmne

> > vis'vâya vis'va-gurave para-daivatâya

> > nârâyanâya rishaye ca narottamâya

> > hamsâya samyata-gire nigames'varâya

> > tasmai-to Him; namah-my obeisances; bhagavate-to the Godhead; purushâya-the Supreme Person; bhûmne-the all-pervading one; vis'vâya-the all-inclusive manifestation of the universe; vis'va-gurave-the spiritual master of the universe; para-daivatâya-the supremely worshipable Deity; nârâyanâya-to Lord Nârâyana; rishaye-the sage; ca-and; nara-uttamâya-to the best of human beings; hamsâya-situated in perfect purity; samyata-gire-who has controlled his speech; nigama-îs'varâya-the master of the Vedic scriptures.

> > TRANSLATION

> > I offer my humble obeisances to Him, the Supreme Personality of Godhead. He is the all-pervading and all-inclusive form of the universe, as well as its spiritual master. I bow down to Lord Nârâyana, the supremely worshipable Deity appearing as a sage, and also to the saintly Nara, the best of human beings, who is fixed in perfect goodness, fully in control of his speech, and the propagator of the Vedic literatures.

> > *****

> > TEXT 48

> > yam vai na veda vitathâksha-pathair bhramad-dhîh

> > santam svakeshv asushu hridy api drik-patheshu

> > tan-mâyayâvrita-matih sa u eva sâkshâd

> > âdyas tavâkhila-guror upasâdya vedam

> > yam-whom; vai-indeed; na veda-does not recognize; vitatha-deceptive; aksha-pathaih-by methods of empirical perception; bhramat-becoming diverted; dhîh-whose intelligence; santam-present; svakeshu-within one's own; asushu-senses; hridi-within the heart; api-even; drik-patheshu-among perceived objects of the external world; tat-mâyayâ-by His illusory potency; âvrita-covered over; matih-his understanding; sah-he; u-even; eva-indeed; sâkshât-directly; âdyah-originally (in ignorance); tava-of You; akhila-guroh-the spiritual master of all living beings; upasâdya-obtaining; vedam-the knowledge of the Vedas.

> > TRANSLATION

> > A materialist, his intelligence perverted by the action of his deceptive senses, cannot recognize You at all, although You are always present within his own senses and heart and also among the objects of his perception. Yet even though one's understanding has been covered by Your illusory potency, if one obtains Vedic knowledge from You, the supreme spiritual master of all, he can directly understand You.

> > *****

> > TEXT 49

> > yad-dars'anam nigama âtma-rahah-prakâs'am

> > muhyanti yatra kavayo 'ja-parâ yatantah

> > tam sarva-vâda-vishaya-pratirûpa-s'îlam

> > vande mahâ-purusham âtma-nigûdha-bodham

> > yat-of whom; dars'anam-the vision; nigame-in the Vedas; âtma-of the Supreme Soul; rahah-the mystery; prakâs'am-which reveals; muhyanti-become bewildered; yatra-about which; kavayah-great learned authorities; aja-parâh-headed by Brahmâ; yatantah-endeavoring; tam-to Him; sarva-vâda-of all different philosophies; vishaya-the subject matter; pratirûpa-adjusting itself as suitable; s'îlam-whose personal nature; vande-I offer my homage; mahâ-purusham-to the Supreme Personality of Godhead; âtma-from the spirit soul; nigûdha-hidden; bodham-understanding.

> > TRANSLATION

> > My dear Lord, the Vedic literatures alone reveal confidential knowledge of Your supreme personality, and thus even such great scholars as Lord Brahmâ himself are bewildered in their attempt to understand You through empirical methods. Each philosopher understands You according to his particular speculative conclusions. I worship that Supreme Person, knowledge of whom is hidden by the bodily designations covering the conditioned soul's spiritual identity.

> > Back to the running text