12.9 · Mārkaṇḍeya Ṛṣi Sees the Illusory Potency of the Lord

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Book Bhagavata Canto 12 · N.A.M.E

M Markendeya Rishi SB 12.8–12.10 · 6 sub-topics Open on bhagavata.keshavaswami.com ↗

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M - Markendeya Rishi (8-10) Markandeya Rishi, by his austere vows and determined devotion, was able to survive the annihilation of the universe. He received the audience of Krishna and personally witnessed how the entire creation is contained within the body of the tender, young, delightful Supreme Lord. Later, he was blessed and benedicted by Lord Siva.

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M - Markendeya Rishi (8-10)

Previous Impact of Knowledge Next Markandeya’s Austerity Last updated 1 year ago

Conspiracy 108

M - Markendeya Rishi (8-10) Conspiracy 108 “According to Srila Visvanatha Chakravarti Thakura, the Supreme Lord smiled ruefully, because He prefers that His pure devotees stay away from His illusory energy. Curiosity to see the illusory energy of the Lord sometimes develops into sinful material desire. Nonetheless, to please His devotee Markandeya, the Lord granted his request, just as a father who cannot convince his son to give up pursuing a harmful desire may let him experience some painful reaction so that he will then voluntarily desist. Thus, understanding what would soon happen to Markandeya, the Lord smiled as He prepared to display the illusory potency to him.” (SB 12.9.7) The modern world is riddled with a variety of conspiracy theories that seem to multiply by the day. Are power-hungry underground groups like the Illuminati plotting to rule mankind by establishing the New World Order? Was 9-11 an Al-Qaeda terrorist attack, or did the Bush administration help orchestrate the entire incident to justify military policy in the Middle East? Half a century ago, did the US government cover up a UFO landing and alien interaction at Roswell, New Mexico? How do we know what to believe? The theories themselves could well be part of a bigger conspiracy to confuse people and instil doubt in everything! There is one conspiracy, however, that we can all be sure of 100% sure of. It’s a conspiracy a little closer to home, and a conspiracy which has been going on since time immemorial. Maya , the illusory energy of Krishna, is continually conspiring to keep the living entity shackled in the material world, and employs a variety of powerful tactics to fufil that objective. Markandeya Rishi, a great devotee of the Lord, requested to have a vision of the material energy in action. He himself had no personal interest or desire to interact with maya , but was simply intrigued to learn how that potency functions. Our situation, however, may be a little different. Conditioned souls have a special attraction to maya . In fact, Srila Prabhupada once revealed: “The problem with my disciples is that they are not sufficiently scared of maya .”

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How Maya Enters

M - Markendeya Rishi (8-10) Conspiracy 108 How Maya Enters When a living entity utilises its free will to seek enjoyment separate from Krishna, maya comes into play: “Turning his face away from Krishna, the jiva (living entity) develops the desire to enjoy. Standing nearby, maya slaps him and seizes hold of him.” (Prema-vivarta) Srila Prabhupada succinctly depicts the quandary: “The Lord does not desire that a living being be illusioned by external energy. The external energy is aware of this fact, but still she accepts a thankless task of keeping the forgotten soul under illusion by her bewildering influence. The Lord does not interfere with the task of the illusory energy because such performances of the illusory energy are also necessary for reformation of the conditioned soul. An affectionate father does not like his children to be chastised by another agent, yet he puts his disobedient children under the custody of a severe man just to bring them to order. But the all-affectionate Almighty Father at the same time desires relief for the conditioned soul, relief from the clutches of the illusory energy. The king puts the disobedient citizens within the walls of the jail, but sometimes the king, desiring the prisoners’ relief, personally goes there and pleads for reformation, and on his doing so the prisoners are set free. Similarly, the Supreme Lord descends from His kingdom upon the kingdom of illusory energy and personally gives relief in the form of the Bhagavad-gita, wherein He personally suggests that although the ways of illusory energy are very stiff to overcome, one who surrenders unto the lotus feet of the Lord is set free by the order of the Supreme.” (SB 1.7.5) One aspect of maya to act on the living entity is known as praksepatmika-sakti , or the ‘throwing potency.’ Another aspect of maya is known as avaranatmika- sakti , or the ‘covering potency.’ So by her intrigues, maya will throw the living entity into a material situation, and then cover that living entity’s intelligence in such a way that it wilfully remains in such an illusory and unhappy condition. Of course, through the proper utilisation of free will and sincere practice of spiritual life, one can easily become free of maya’s influences: “One is immediately freed from the clutches of maya if he seriously and sincerely says, ‘My dear Lord Krishna, although I have forgotten You for so many long years in the material world, today I am surrendering unto You. I am Your sincere and serious servant. Please engage me in Your service.’” (CC Madhya 22.33)

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Tricks of Maya

M - Markendeya Rishi (8-10) Conspiracy 108 Tricks of Maya The Srimad-Bhagavatam describes the absolute necessity of hearing about maya : “The Lord’s activities in association with His different energies should be described, appreciated and heard in accordance with the teachings of the Supreme Lord. If this is done regularly with devotion and respect, one is sure to get out of the illusory energy of the Lord.” (SB 2.7.53) Here, the Lord is making an incredibly powerful point - if one constantly describes maya in relation to the Lord, remembers maya or hears about maya with proper faith, he will not be bewildered by maya . We have to be conscious of Krishna, but simultaneously cautious of maya . Both go hand in hand. In the pastimes of Srimad-Bhagavatam, we’ll find that maya employs a variety of inventive tricks to illusion the living entity into forgetfulness the spiritual reality. 1) “Just this once” – Trick: Complacency We often succumb to a temptation or allurement, considering that a slight interaction will be harmless. Maya , however, comes in like a needle and goes out like a plough. Even one who has made substantial investments in their spiritual growth must remain vigilant and cautious, avoiding any sense of complacency. When Putana smoothly entered Vrindavana guised as a beautiful maiden, nobody suspected how dangerous and deviant she was. 2) “You are better off alone” – Trick: Isolation Aesop’s fable tells of how sticks bundled together are unbreakable, but when separated can be easily snapped. Our strength and protection in spiritual life lies in being surrounded by sincere spiritualists. Maya will often trick us into distancing ourselves from spiritual company – an argument, misunderstanding, personality difference or cultural barrier, and we convince ourselves we are better off alone. Rather, we must find like-minded spiritual friends and stay with them if we are to remain strong and safe in spiritual life. When Bharata Maharaja became attached to a deer, one of the contributing factors to his fall down was the fact that he was isolated in the forest, with nobody to rectify him. 3) “It’s too difficult” – Trick: Hopelessness Every spiritual practitioner is confronted with the gap between the real (of where they are) and the ideal (of where they’d like to be). That gap is uncomfortable, and can create feelings of guilt, frustration and hopelessness. We know where we want to be, but can’t find the strength to reach there, and thus lose hope, wondering if we’ll ever make it. We should always remember that spiritual life is difficult, but material life is impossible. Though the material energy is strong, Krishna and devotion to Him is even more powerful. Though many influential personalities had tried to convince Dhritarastra to change his ways, each one was unsuccessful. Vidura, however, never lost hope, and was finally able to help the blind King sever himself from his material attachments. 4) “Problem is outside” – Trick: Diversion Maya often tricks us into thinking that the problems are outside – the people, places and situations surrounding us. Thus, we’re often compulsively busy on addressing the externals, all the while diverting ourselves from the internal work that is the root cause of all problems. The Avanti brahmana famously prays: “These people are not the cause of my happiness and distress. Neither are the demigods, my own body, the planets, my past work, or time. Rather, it is the mind alone that causes happiness and distress and perpetuates the rotation of material life.” (SB 11.23.42) Though we surely need some stability in life, we’ll never be able to fully control the outer world, and therefore, we have to learn to control the inner world. 5) “You are there” – Trick: Pride Maya is an equal opportunities employer – she doesn’t look at age, history, gender, achievements – anyone is a poetntial candidate! Sometimes we feel we have achieved spiritual maturity, and the subsequent pride that arises instigates our downfall. In a game of Snakes and Ladders , one may reach the 99th square and then be caught. When we gain name, fame, appreciation and success in spiritual circles, we can feel our journey is complete, yet the internal purity has not yet manifested and thus leaves us vulnerable. Krishna orchestrated the lifting of Govardhana Hill to expose the pride of Indra, who had risen to prominence by dint of his incredible sacrifices. Real love ( prema ) is always accompanied by humility ( dainya ). Such meek, saintly personalities are ever-enriching their spiritual connection with Krishna.

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Markandeya’s Austerity

M - Markendeya Rishi (8-10) Markandeya’s Austerity Chapter 8 Having heard about cosmic annihilation, Saunaka was confused about Markandeya Rishi, who seemed to defy this universal scheme. Suta Goswami narrated how Markandeya had taken the vow of perpetual celibacy, and maintained this for six lifetimes of Manu. In the seventh Manu, Indra sent Kamadeva and a host of other allurements to seduce him, but the Rishi was undeviated. Pleased by his complete focus, the Lord appeared before him as the Nara-Narayana Rishis. Markandeya was overjoyed, and warmly received Them in the customary way while offering wonderful prayers.

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Markandeya’s Vision of Maya

M - Markendeya Rishi (8-10) Markandeya’s Vision of Maya Chapter 9, 10 Seeing Markandeya’s impeccable spiritual character and hearing his beautiful prayers, the Lord was ready to benedict him as he desired. Markandeya considered the audience of the Lord to be the highest benediction. That said, he was still intrigued by the Lord’s illusory potency ( maya ) which orchestrates the movements of the entire creation. Understanding his desire, the Lord agreed to grant him a vision of maya . One day, a great storm suddenly appeared, bringing gushing winds, deafening thunderbolts and torrents of rain. The waters of devastation violently appeared and flooded the three worlds! After the deluge, Markandeya Rishi wandered amongst the carnage, hungry and thirsty, feeling increasingly exhausted with every step. Millions of years passed in this torturous condition, being attacked by the elements, until the Rishi spotted a blossoming banyan tree with fruits. On a leaf of that tree was a beautiful, effulgent boy sucking on His toe. As the Rishi inched forward for closer examination, he was sucked into that boy’s body! Inside the body, Markandeya Rishi saw the universe exactly as it had been before annihilation. Within a moment, however, the vision was interrupted and he was thrust outside again. When the Rishi went to embrace the Lord, the charming boy disappeared, as did the waters of annihilation, and he found himself back in his hermitage exactly as before. Markandeya Rishi had now experienced the incredible power of the Lord’s illusory potency. Later, whilst travelling through the universe, Siva saw Markandeya in trance and was impressed. He entered the heart of Markandeya Rishi, who subsequently saw Siva in his meditation. When Markandeya Rishi opened his eyes, he saw Lord Siva right in front of him and offered his respectful homage. In great appreciation, Siva offered him a series of unique benedictions to aid him in his spiritual ascent.

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— S.B. Keshava Swami, Book Bhagavata

Śrīmad-Bhāgavatam 12.9.1

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सूत उवाच संस्तुतो भगवानित्थं मार्कण्डेयेन धीमता । नारायणो नरसख: प्रीत आह भृगूद्वहम् ॥ १ ॥

sūta uvāca

[soota uvaacha]

saṁstuto bhagavān itthaṁ

[samstuto bhagavaan ittham]

mārkaṇḍeyena dhīmatā

[maarkandeyena dheemataa]

nārāyaṇo nara-sakhaḥ

[naaraayano nara-sakhah]

prīta āha bhṛgūdvaham

[preeta aaha bhrigoodvaham]

Word-for-word

sūtaḥ uvāca — Sūta Gosvāmī said saṁstutaḥ — properly glorified bhagavān — the Supreme Lord ittham — in this way mārkaṇḍeyena — by Mārkaṇḍeya dhī-matā — the intelligent sage nārāyaṇaḥ — Lord Nārāyaṇa nara-sakhaḥ — the friend of Nara prītaḥ — satisfied āha — spoke bhṛgu-udvaham — to the most eminent descendant of Bhṛgu.

Blended reading (Sanskrit + English inline)

sūta uvāca

sūtaḥ uvāca

Sūta Gosvāmī said

saṁstuto bhagavān itthaṁ

saṁstutaḥ

properly glorified

bhagavān

the Supreme Lord

ittham

in this way

mārkaṇḍeyena dhīmatā

mārkaṇḍeyena

by Mārkaṇḍeya

dhī-matā

the intelligent sage

nārāyaṇo nara-sakhaḥ

nārāyaṇaḥ

Lord Nārāyaṇa

nara-sakhaḥ

the friend of Nara

prīta āha bhṛgūdvaham

prītaḥ

satisfied

āha

spoke

bhṛgu-udvaham

to the most eminent descendant of Bhṛgu.

Sūta Gosvāmī said: The Supreme Lord Nārāyaṇa, the friend of Nara, was satisfied by the proper glorification offered by the intelligent sage Mārkaṇḍeya. Thus the Lord addressed that excellent descendant of Bhṛgu.

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

Sūta Gosvāmī said: The Supreme Lord Nārāyaṇa, the friend of Nara, was satisfied by the glorification offered by the intelligent sage Mārkaṇḍeya, the excellent descendant of Bhṛgu. The Ninth Chapter describes how Mārkaṇḍeya, saddened by seeing māyā, enters within the abdomen of a child lying on a banyan leaf, comes out again and then falls into the ocean of devastation.

Related lectures

NRM SB 12-09-01-34
Her Grace Narayani Mataji· English

Personal Guidance

The Lord, satisfied with Markandeya's prayers, is ready to grant his wish. Sincere praise opens the channel; the Lord, ever responsive, replies. Our prayers are not lost into vacuum.

Reflection Questions

Do I expect my prayer to be heard, or does pessimism muffle it?
What would faithful, attentive prayer look like today?

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 12.9.2

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श्रीभगवानुवाच भो भो ब्रह्मर्षिवर्योऽसि सिद्ध आत्मसमाधिना । मयि भक्त्यानपायिन्या तप:स्वाध्यायसंयमै: ॥ २ ॥

śrī-bhagavān uvāca

[shree-bhagavaan uvaacha]

bho bho brahmarṣi-varyo ’si

[bho bho brahmarshi-varyo ’si]

siddha ātma-samādhinā

[siddha aatma-samaadhinaa]

mayi bhaktyānapāyinyā

[mayi bhaktyaanapaayinyaa]

tapaḥ-svādhyāya-saṁyamaiḥ

[tapah-svaadhyaaya-samyamaih]

Word-for-word

śrī-bhagavān uvāca — the Supreme Personality of Godhead said bhoḥ bhoḥ — dear sage brahma-ṛṣi — of all learned brāhmaṇas varyaḥ — the best asi — you are siddhaḥ — perfect ātma-samādhinā — by fixed meditation upon the Self mayi — directed toward Me bhaktyā — by devotional service anapāyinyā — undeviating tapaḥ — by austerities svādhyāya — study of the Vedas saṁyamaiḥ — and regulative principles.

Blended reading (Sanskrit + English inline)

śrī-bhagavān uvāca

the Supreme Personality of Godhead said

bhoḥ bhoḥ

dear sage

bho bho brahmarṣi-varyo ’si

brahma-ṛṣi

of all learned brāhmaṇas

varyaḥ

the best

siddha ātma-samādhinā

asi

you are

siddhaḥ

perfect

ātma-samādhinā

by fixed meditation upon the Self

mayi

directed toward Me

mayi bhaktyānapāyinyā

bhaktyā

by devotional service

anapāyinyā

undeviating

tapaḥ-svādhyāya-saṁyamaiḥ

tapaḥ

by austerities

svādhyāya

study of the Vedas

saṁyamaiḥ

and regulative principles.

The Supreme Personality of Godhead said: My dear Mārkaṇḍeya, you are indeed the best of all learned brāhmaṇas. You have perfected your life by practicing fixed meditation upon the Supreme Soul, as well as by focusing upon Me your undeviating devotional service, your austerities, your study of the Vedas and your strict adherence to regulative principles.

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

The Supreme Lord said: My dear Mārkaṇḍeya, you are the best of all learned brāhmaṇas. You have perfected your life by practicing fixed meditation, by undeviating bhakti to me, along with austerities, study of the Vedas and adherence to regulative principles.

Personal Guidance

The Lord praises Markandeya as the best of brahmanas — his life is perfected through practice and pure attachment. The Lord names what He sees in His devotees; we should not refuse to receive His honest assessment of our goodness.

Reflection Questions

Where am I unable to receive God's positive sight of me?
What changes when I accept that He knows my virtues too?

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 12.9.3

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वयं ते परितुष्टा: स्म त्वद् बृहद्‌व्रतचर्यया । वरं प्रतीच्छ भद्रं ते वरदोऽस्मि त्वदीप्सितम् ॥ ३ ॥

vayaṁ te parituṣṭāḥ sma

[vayam te paritushtaah sma]

tvad-bṛhad-vrata-caryayā

[tvad-brihad-vrata-charyayaa]

varaṁ pratīccha bhadraṁ te

[varam prateechcha bhadram te]

vara-do ’smi tvad-īpsitam

[vara-do ’smi tvad-eepsitam]

Word-for-word

vayam — We te — with you parituṣṭāḥ — perfectly satisfied sma — have become tvat — your bṛhat-vrata — of the vow of lifelong celibacy caryayā — by performance varam — a benediction pratīccha — please choose bhadram — all good te — unto you vara-daḥ — the giver of benedictions asmi — I am tvat-īpsitam — desired by you.

Blended reading (Sanskrit + English inline)

vayaṁ te parituṣṭāḥ sma

vayam

with you

parituṣṭāḥ

perfectly satisfied

sma

have become

tvad-bṛhad-vrata-caryayā

tvat

your

bṛhat-vrata

of the vow of lifelong celibacy

caryayā

by performance

varaṁ pratīccha bhadraṁ te

varam

a benediction

pratīccha

please choose

bhadram

all good

unto you

vara-do ’smi tvad-īpsitam

vara-daḥ

the giver of benedictions

asmi

I am

tvat-īpsitam

desired by you.

We are perfectly satisfied with your practice of lifelong celibacy. Please choose whatever benediction you desire, since I can grant your wish. May you enjoy all good fortune.

Purport

Śrīla Viśvanātha Cakravartī Ṭhākura explains that the Lord used the plural form in the beginning of this verse — “We are satisfied” — because He was referring to Himself along with Śiva and Umā, who will later be glorified by Mārkaṇḍeya. The Lord then used the singular — “I am the bestower of benedictions” — because ultimately only Lord Nārāyaṇa (Kṛṣṇa) can award the highest perfection of life, eternal Kṛṣṇa consciousness.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

We are completely satisfied with your practice of lifelong celibacy. Please choose whatever benediction you desire, since I can grant your wish. May you enjoy all good fortune. The plural number is used because later it will be seen that Śiva and Umā were also pleased.

Personal Guidance

'We are satisfied with your celibacy — choose any benediction.' Real austerity attracts an offer of grace. Yet the question of what we ask for then becomes the truer test of where our heart actually points.

Reflection Questions

If I were offered any benediction, what would I really ask?
What does that ask reveal about where my heart points?

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 12.9.4

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श्रीऋषिरुवाच जितं ते देवदेवेश प्रपन्नार्तिहराच्युत । वरेणैतावतालं नो यद् भवान् समद‍ृश्यत ॥ ४ ॥

śrī-ṛṣir uvāca

[shree-rishir uvaacha]

jitaṁ te deva-deveśa

[jitam te deva-devesha]

prapannārti-harācyuta

[prapannaarti-haraachyuta]

vareṇaitāvatālaṁ no

[varenaitaavataalam no]

yad bhavān samadṛśyata

[yad bhavaan samadrishyata]

Word-for-word

śrī-ṛṣiḥ uvāca — the sage said jitam — are victorious te — You deva-deva-īśa — O Lord of lords prapanna — of one who is surrendered ārti-hara — O remover of all distress acyuta — O infallible one vareṇa — with the benediction etāvatā — this much alam — enough naḥ — by us yat — that bhavān — Your good self samadṛśyata — has been seen.

Blended reading (Sanskrit + English inline)

śrī-ṛṣir uvāca

śrī-ṛṣiḥ uvāca

the sage said

jitaṁ te deva-deveśa

jitam

are victorious

You

deva-deva-īśa

O Lord of lords

prapannārti-harācyuta

prapanna

of one who is surrendered

ārti-hara

O remover of all distress

acyuta

O infallible one

vareṇaitāvatālaṁ no

vareṇa

with the benediction

etāvatā

this much

alam

enough

naḥ

by us

yad bhavān samadṛśyata

yat

that

bhavān

Your good self

samadṛśyata

has been seen.

The sage said: O Lord of lords, all glories to You! O Lord Acyuta, You remove all distress for the devotees who surrender unto You. That you have allowed me to see You is all the benediction I want.

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

The sage said: O Lord of lords! You have all excellent qualities! O Lord Acyuta, remover all distress for the surrendered! That I have seen you is enough of a benediction. Jitam te means “you have all excellent qualities.”

Personal Guidance

Markandeya praises Acyuta who removes distress for those who surrender. Even the giver of benediction is Himself the highest benediction. The gift and the Giver are not finally separable.

Reflection Questions

Am I more interested in gifts from the Lord or in the Lord Himself?
What helps me hold both as one without losing either?

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 12.9.5

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गृहीत्वाजादयो यस्य श्रीमत्पादाब्जदर्शनम् । मनसा योगपक्वेन स भवान् मेऽक्षिगोचर: ॥ ५ ॥

gṛhītvājādayo yasya

[griheetvaajaadayo yasya]

śrīmat-pādābja-darśanam

[shreemat-paadaabja-darshanam]

manasā yoga-pakvena

[manasaa yoga-pakvena]

sa bhavān me ’kṣi-gocaraḥ

[sa bhavaan me ’kshi-gocharah]

Word-for-word

gṛhītvā — receiving aja-ādayaḥ — (became) Brahmā and others yasya — whose śrīmat — all-opulent pāda-abja — of the lotus feet darśanam — the sight manasā — by the mind yoga-pakvena — matured in yoga practice saḥ — He bhavān — Yourself me — my akṣi — to the eyes go-caraḥ — perceptible.

Blended reading (Sanskrit + English inline)

gṛhītvājādayo yasya

gṛhītvā

receiving

aja-ādayaḥ

(became) Brahmā and others

yasya

whose

śrīmat-pādābja-darśanam

śrīmat

all-opulent

pāda-abja

of the lotus feet

darśanam

the sight

manasā yoga-pakvena

manasā

by the mind

yoga-pakvena

matured in yoga practice

sa bhavān me ’kṣi-gocaraḥ

saḥ

bhavān

Yourself

akṣi

to the eyes

go-caraḥ

perceptible.

Such demigods as Lord Brahmā achieved their exalted positions simply by seeing Your beautiful lotus feet after their minds had become mature in yoga practice. And now, my Lord, You have personally appeared before me.

Purport

Mārkaṇḍeya Ṛṣi points out that exalted demigods like Lord Brahmā achieved their positions simply by glimpsing the Lord’s lotus feet, and yet Mārkaṇḍeya Ṛṣi was now able to see Lord Kṛṣṇa’s entire body. Thus he could not even imagine the extent of his good fortune.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

Such devatās as Lord Brahmā achieved success by seeing your lotus feet in their minds by mature yoga practice. And now, my Lord, you have appeared before my eyes. Having seen your lotus feet, Brahmā and others became successful. The verb should be supplied.

Personal Guidance

Even Brahma achieved his exalted post by seeing the Lord's lotus feet after mature yoga. The highest beings ascended by seeing — not by power-acquisition. Sight of the Lord is the only true elevation.

Reflection Questions

Am I trying to climb by power, or by deepening my sight of Him?
What practice purifies the eye that sees Him?

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 12.9.6

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अथाप्यम्बुजपत्राक्ष पुण्यश्लोकशिखामणे । द्रक्ष्ये मायां यया लोक: सपालो वेद सद्भ‍िदाम् ॥ ६ ॥

athāpy ambuja-patrākṣa

[athaapy ambuja-patraaksha]

puṇya-śloka-śikhāmaṇe

[punya-shloka-shikhaamane]

drakṣye māyāṁ yayā lokaḥ

[drakshye maayaam yayaa lokah]

sa-pālo veda sad-bhidām

[sa-paalo veda sad-bhidaam]

Word-for-word

atha api — nonetheless ambuja-patra — like the petals of a lotus akṣa — O You whose eyes puṇya-śloka — of famous personalities śikhāmaṇe — O crest jewel drakṣye — I desire to see māyām — the illusory energy yayā — by which lokaḥ — the entire world sa-pālaḥ — along with its ruling demigods veda — considers sat — of the absolute reality bhidām — material differentiation.

Blended reading (Sanskrit + English inline)

athāpy ambuja-patrākṣa

atha api

nonetheless

ambuja-patra

like the petals of a lotus

akṣa

O You whose eyes

puṇya-śloka-śikhāmaṇe

puṇya-śloka

of famous personalities

śikhāmaṇe

O crest jewel

drakṣye māyāṁ yayā lokaḥ

drakṣye

I desire to see

māyām

the illusory energy

yayā

by which

lokaḥ

the entire world

sa-pālo veda sad-bhidām

sa-pālaḥ

along with its ruling demigods

veda

considers

sat

of the absolute reality

bhidām

material differentiation.

O lotus-eyed Lord, O crest jewel of renowned personalities, although I am satisfied simply by seeing You, I do wish to see Your illusory potency, by whose influence the entire world, together with its ruling demigods, considers reality to be materially variegated.

Purport

A conditioned soul sees the material world to be constituted of independent, separate entities. Actually, all things are united, being potencies of the Supreme Lord. Mārkaṇḍeya Ṛṣi is curious to witness the exact process by which māyā, the Lord’s bewildering potency, casts living beings into illusion.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

O lotus-eyed Lord! O crest jewel of renowned persons! I wish to see your illusory potency, by whose influence the entire world, together with the devatās, know the various effects arising from prakṛti. I desire to see (drakṣye). Sad-bhidam means “the various effects arising from the cause (sat).” Or it can mean “the destruction of the existing world.”

Personal Guidance

Markandeya, satisfied with seeing the Lord, asks one bold thing: to see the Lord's illusory potency by which the cosmos appears. He wants to understand the mechanism, not just feel safe. Spiritual life can ask hard questions.

Reflection Questions

Have I asked the Lord for understanding — not just comfort — about how maya works on me?
What hard question am I willing to bring Him today?

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 12.9.7

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सूत उवाच इतीडितोऽर्चित: काममृषिणा भगवान् मुने । तथेति स स्मयन् प्रागाद् बदर्याश्रममीश्वर: ॥ ७ ॥

sūta uvāca

[soota uvaacha]

itīḍito ’rcitaḥ kāmam

[iteedito ’rchitah kaamam]

ṛṣiṇā bhagavān mune

[rishinaa bhagavaan mune]

tatheti sa smayan prāgād

[tatheti sa smayan praagaad]

badary-āśramam īśvaraḥ

[badary-aashramam eeshvarah]

Word-for-word

sūtaḥ uvāca — Sūta Gosvāmī said iti — in these words īḍitaḥ — glorified arcitaḥ — worshiped kāmam — satisfactorily ṛṣiṇā — by the sage Mārkaṇḍeya bhagavān — the Personality of Godhead mune — O wise Śaunaka tathā iti — “so be it” saḥ — He smayan — smiling prāgāt — departed badarī-āśramam — for the hermitage Badarikāśrama īśvaraḥ — the Supreme Lord.

Blended reading (Sanskrit + English inline)

sūta uvāca

sūtaḥ uvāca

Sūta Gosvāmī said

itīḍito ’rcitaḥ kāmam

iti

in these words

īḍitaḥ

glorified

ṛṣiṇā bhagavān mune

tatheti sa smayan prāgād

badary-āśramam īśvaraḥ

arcitaḥ

worshiped

kāmam

satisfactorily

ṛṣiṇā

by the sage Mārkaṇḍeya

bhagavān

the Personality of Godhead

mune

O wise Śaunaka

tathā iti

“so be it”

saḥ

smayan

smiling

prāgāt

departed

badarī-āśramam

for the hermitage Badarikāśrama

īśvaraḥ

the Supreme Lord.

Sūta Gosvāmī said: O wise Śaunaka, thus satisfied by Mārkaṇḍeya’s praise and worship, the Supreme Personality of Godhead, smiling, replied, “So be it,” and then departed for His hermitage at Badarikāśrama.

Purport

The words bhagavān and īśvara in this verse refer to the Supreme Lord in His incarnation as the twin sages Nara and Nārāyaṇa. According to Śrīla Viśvanātha Cakravartī Ṭhākura, the Supreme Lord smiled ruefully, because He prefers that His pure devotees stay away from His illusory energy. Curiosity to see the illusory energy of the Lord sometimes develops into sinful material desire. Nonetheless, to please His devotee Mārkaṇḍeya, the Lord granted his request, just as a father who cannot convince his son to give up pursuing a harmful desire may let him experience some painful reaction so that he will then voluntarily desist. Thus, understanding what would soon happen to Mārkaṇḍeya, the Lord smiled as He prepared to display the illusory potency to him.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

Sūta Gosvāmī said: O wise Śaunaka! Thus satisfied by Mārkaṇḍeya's praise and worship, the Supreme Lord, smiling, replied, "So be it," and then departed for his hermitage at Badarikāśrama. The Lord smiled. Seeing māyā is only a cause of experiencing grief. If you want that, then I will give it, since I must give you a boon. You must realize “I do not like this experience of seeing māyā.” Otherwise your desire to experience it will not go away. Therefore by experiencing its suffering you will give it up. It is like a father who orders his son to give up some action performed by a stubborn son, even though the act will cause the son suffering. But for his devotee, in order to have him give up this desire, the Lord would also give him bliss by showing him his baby form within the experience of suffering. Thus the Lord smiled.

Related lectures

Radha Raman Sw SB 12-09-07-09 - 2019-06-13 ISKCON Alachua
His Holiness Radha Raman Swami· 2019-06-13· English
2011-01-28 SB 12-09-07 - The Story of Markendya - Krishnakripa Pr ISKCON Gainesville
ISKCON Gainesville· 2011-01-28· English

Personal Guidance

Satisfied with Markandeya's praise, the Lord smiles and says, 'So be it.' Even the granting of difficult requests can come with a smile. The Lord enjoys our boldness when it is honest.

Reflection Questions

Do I dare to bring bold requests, trusting His smile rather than fearing His refusal?
Which timid request could I reframe more boldly?

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 12.9.8-9

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तमेव चिन्तयन्नर्थमृषि: स्वाश्रम एव स: । वसन्नग्‍न्यर्कसोमाम्बुभूवायुवियदात्मसु ॥ ८ ॥ ध्यायन् सर्वत्र च हरिं भावद्रव्यैरपूजयत् । क्‍वचित् पूजां विसस्मार प्रेमप्रसरसम्प्लुत: ॥ ९ ॥

tam eva cintayann artham

[tam eva chintayann artham]

ṛṣiḥ svāśrama eva saḥ

[rishih svaashrama eva sah]

vasann agny-arka-somāmbu-

[vasann agny-arka-somaambu-]

bhū-vāyu-viyad-ātmasu

[bhoo-vaayu-viyad-aatmasu]

dhyāyan sarvatra ca hariṁ

[dhyaayan sarvatra cha harim]

bhāva-dravyair apūjayat

[bhaava-dravyair apoojayat]

kvacit pūjāṁ visasmāra

[kvachit poojaam visasmaara]

prema-prasara-samplutaḥ

[prema-prasara-samplutah]

Word-for-word

tam — that eva — indeed cintayan — thinking of artham — the goal ṛṣiḥ — the sage Mārkaṇḍeya sva-āśrame — at his own hermitage eva — indeed saḥ — he vasan — remaining agni — in the fire arka — the sun soma — the moon ambu — the water bhū — the earth vāyu — the wind viyat — the lightning ātmasu — and in his own heart dhyāyan — meditating sarvatra — in all circumstances ca — and harim — upon Lord Hari bhāva-dravyaiḥ — with paraphernalia conceived in his mind apūjayat — he offered worship kvacit — sometimes pūjām — the worship visasmāra — he forgot prema — of pure love of God prasara — in the flood samplutaḥ — being drowned.

Blended reading (Sanskrit + English inline)

tam eva cintayann artham

tam

that

eva

indeed

cintayan

thinking of

artham

the goal

ṛṣiḥ svāśrama eva saḥ

ṛṣiḥ

the sage Mārkaṇḍeya

sva-āśrame

at his own hermitage

eva

indeed

saḥ

vasann agny-arka-somāmbu-

vasan

remaining

agni

in the fire

arka

the sun

soma

the moon

ambu

the water

bhū-vāyu-viyad-ātmasu

bhū

the earth

vāyu

the wind

viyat

the lightning

ātmasu

and in his own heart

dhyāyan sarvatra ca hariṁ

dhyāyan

meditating

sarvatra

in all circumstances

and

harim

upon Lord Hari

bhāva-dravyair apūjayat

bhāva-dravyaiḥ

with paraphernalia conceived in his mind

apūjayat

he offered worship

kvacit pūjāṁ visasmāra

kvacit

sometimes

pūjām

the worship

visasmāra

he forgot

prema-prasara-samplutaḥ

prema

of pure love of God

prasara

in the flood

samplutaḥ

being drowned.

Thinking always of his desire to see the Lord’s illusory energy, the sage remained in his āśrama, meditating constantly upon the Lord within fire, the sun, the moon, water, the earth, air, lightning and his own heart and worshiping Him with paraphernalia conceived in his mind. But sometimes, overwhelmed by waves of love for the Lord, Mārkaṇḍeya would forget to perform his regular worship.

Purport

It is apparent from these verses that Mārkaṇḍeya Ṛṣi was a great devotee of Lord Kṛṣṇa; therefore he wanted to see the illusory energy of the Lord not to fulfill some material ambition but to learn how His potency is working.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

Thinking always of his desire to see the Lord's illusory energy, the sage remained in his āśrama, meditating constantly upon the Lord within fire, the sun, the moon, water, the earth, air, lightning and his own heart, and worshiping him with paraphernalia conceived in his mind. But sometimes, overwhelmed by waves of love for the Lord, Mārkaṇḍeya would forget to perform his regular worship. He thought of seeing māyā (tam artham). Bhāva-dravaiḥ means “with articles produced in the mind.”

Personal Guidance

Markandeya remains in his asrama, meditating constantly on the Lord within fire, water, and his own heart, waiting for his wish to ripen. Even after grace is promised, sadhana continues. Promise is not delivery; persistence is the bridge.

Reflection Questions

Have I become slack on the assumption that promised grace is automatic?
What practice sustains my reach while I wait?

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 12.9.10

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तस्यैकदा भृगुश्रेष्ठ पुष्पभद्रातटे मुने: । उपासीनस्य सन्ध्यायां ब्रह्मन् वायुरभून्महान् ॥ १० ॥

tasyaikadā bhṛgu-śreṣṭha

[tasyaikadaa bhrigu-shreshtha]

puṣpabhadrā-taṭe muneḥ

[pushpabhadraa-tate muneh]

upāsīnasya sandhyāyāṁ

[upaaseenasya sandhyaayaam]

brahman vāyur abhūn mahān

[brahman vaayur abhoon mahaan]

Word-for-word

tasya — while he ekadā — one day bhṛgu-śreṣṭha — O best of the descendants of Bhṛgu puṣpabhadrā-taṭe — on the bank of the river Puṣpabhadrā muneḥ — the sage upāsīnasya — was performing worship sandhyāyām — at the juncture of the day brahman — O brāhmaṇa vāyuḥ — a wind abhūt — arose mahān — great.

Blended reading (Sanskrit + English inline)

tasyaikadā bhṛgu-śreṣṭha

tasya

while he

ekadā

one day

bhṛgu-śreṣṭha

O best of the descendants of Bhṛgu

puṣpabhadrā-taṭe muneḥ

puṣpabhadrā-taṭe

on the bank of the river Puṣpabhadrā

muneḥ

the sage

upāsīnasya sandhyāyāṁ

upāsīnasya

was performing worship

sandhyāyām

at the juncture of the day

brahman vāyur abhūn mahān

brahman

O brāhmaṇa

vāyuḥ

a wind

abhūt

arose

mahān

great.

O brāhmaṇa Śaunaka, best of the Bhṛgus, one day while Mārkaṇḍeya was performing his evening worship on the bank of the Puṣpabhadrā, a great wind suddenly arose.

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

O brāhmaṇa Śaunaka, best of the Bhṛgus! One day while Mārkaṇḍeya was performing his evening worship on the bank of the Puṣpabhadrā, a great wind suddenly began to blow. The display of māyā begins.

Related lectures

Tamohara Pr SB 12-09-10-19 - 2019-06-14 ISKCON Alachua
His Grace Tamohara Prabhu· 2019-06-14· English

Personal Guidance

One day, while performing evening worship on the riverbank, a great wind suddenly arose. Cosmic upheaval can begin in an ordinary moment of routine practice. The hour of test rarely announces itself in advance.

Reflection Questions

Which ordinary moment of mine could become the doorway to a great test?
How does that possibility shape how I do the small things?

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 12.9.11

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तं चण्डशब्दं समुदीरयन्तं बलाहका अन्वभवन् कराला: । अक्षस्थविष्ठा मुमुचुस्तडिद्भ‍ि: स्वनन्त उच्चैरभिवर्षधारा: ॥ ११ ॥

taṁ caṇḍa-śabdaṁ samudīrayantaṁ

[tam chanda-shabdam samudeerayantam]

balāhakā anv abhavan karālāḥ

[balaahakaa anv abhavan karaalaah]

akṣa-sthaviṣṭhā mumucus taḍidbhiḥ

[aksha-sthavishthaa mumuchus tadidbhih]

svananta uccair abhi varṣa-dhārāḥ

[svananta uchchair abhi varsha-dhaaraah]

Word-for-word

tam — that wind caṇḍa-śabdam — a terrible sound samudīrayantam — which was creating balāhakāḥ — clouds anu — following it abhavan — appeared karālāḥ — fearful akṣa — like wagon wheels sthaviṣṭhāḥ — solid mumucuḥ — they released taḍidbhiḥ — along with lightning svanantaḥ — resounding uccaiḥ — greatly abhi — in all directions varṣa — of rain dhārāḥ — torrents.

Blended reading (Sanskrit + English inline)

taṁ caṇḍa-śabdaṁ samudīrayantaṁ

tam

that wind

caṇḍa-śabdam

a terrible sound

samudīrayantam

which was creating

balāhakā anv abhavan karālāḥ

balāhakāḥ

clouds

anu

following it

abhavan

appeared

karālāḥ

fearful

akṣa-sthaviṣṭhā mumucus taḍidbhiḥ

akṣa

like wagon wheels

sthaviṣṭhāḥ

solid

mumucuḥ

they released

taḍidbhiḥ

along with lightning

svananta uccair abhi varṣa-dhārāḥ

svanantaḥ

resounding

uccaiḥ

greatly

abhi

in all directions

varṣa

of rain

dhārāḥ

torrents.

That wind created a terrible sound and brought in its wake fearsome clouds that were accompanied by lightning and roaring thunder and that poured down on all sides torrents of rain as heavy as wagon wheels.

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

That wind created a terrible sound. After that, fearsome, thick clouds appeared, accompanied by lightning and roaring thunder, and poured down on all sides torrents of rain as heavy as chariot wheels. The torrents were as heavy as wheels of a chariot.

Personal Guidance

The wind brought clouds with lightning, thunder, and torrential rain — a terrible sound everywhere. The Lord's display of maya can be overwhelming and beautiful at once. We should not assume revelation will always be gentle.

Reflection Questions

Where do I limit my expectation of God to gentle experiences only?
How would I receive a 'thunderous' instruction?

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 12.9.12

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ततो व्यद‍ृश्यन्त चतु:समुद्रा: समन्तत: क्ष्मातलमाग्रसन्त: । समीरवेगोर्मिभिरुग्रनक्र- महाभयावर्तगभीरघोषा: ॥ १२ ॥

tato vyadṛśyanta catuḥ samudrāḥ

[tato vyadrishyanta chatuh samudraah]

samantataḥ kṣmā-talam āgrasantaḥ

[samantatah kshmaa-talam aagrasantah]

samīra-vegormibhir ugra-nakra-

[sameera-vegormibhir ugra-nakra-]

mahā-bhayāvarta-gabhīra-ghoṣāḥ

[mahaa-bhayaavarta-gabheera-ghoshaah]

Word-for-word

tataḥ — then vyadṛśyanta — appeared catuḥ samudrāḥ — the four oceans samantataḥ — on all sides kṣmā-talam — the surface of the earth āgrasantaḥ — swallowing up samīra — of the wind vega — impelled by the force ūrmibhiḥ — with their waves ugra — terrible nakra — with sea monsters mahā-bhaya — very fearful āvarta — with whirlpools gabhīra — grave ghoṣāḥ — with sounds.

Blended reading (Sanskrit + English inline)

tato vyadṛśyanta catuḥ samudrāḥ

tataḥ

then

vyadṛśyanta

appeared

catuḥ samudrāḥ

the four oceans

samantataḥ

on all sides

samantataḥ kṣmā-talam āgrasantaḥ

kṣmā-talam

the surface of the earth

āgrasantaḥ

swallowing up

samīra-vegormibhir ugra-nakra-

samīra

of the wind

vega

impelled by the force

ūrmibhiḥ

with their waves

ugra

terrible

nakra

with sea monsters

mahā-bhayāvarta-gabhīra-ghoṣāḥ

mahā-bhaya

very fearful

āvarta

with whirlpools

gabhīra

grave

ghoṣāḥ

with sounds.

Then the four great oceans appeared on all sides, swallowing up the surface of the earth with their wind-tossed waves. In these oceans were terrible sea monsters, fearful whirlpools and ominous rumblings.

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

Then the four great oceans, filled with crocodiles, fearful whirlpools and ominous rumblings, appeared on all sides, swallowing up the surface of the earth with their wind-tossed waves.

Personal Guidance

Four great oceans appear, swallowing the earth's surface, full of terrifying sea-creatures. Maya is not abstract; she has fangs. Knowing her power should sober our underestimation of her.

Reflection Questions

Where have I been treating maya as harmless background noise?
What single area deserves a more serious posture of guard?

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 12.9.13

↗

अन्तर्बहिश्चाद्भ‍िरतिद्युभि: खरै: शतह्रदाभिरुपतापितं जगत् । चतुर्विधं वीक्ष्य सहात्मना मुनि- र्जलाप्लुतां क्ष्मां विमना: समत्रसत् ॥ १३ ॥

antar bahiś cādbhir ati-dyubhiḥ kharaiḥ

[antar bahish chaadbhir ati-dyubhih kharaih]

śatahradābhir upatāpitaṁ jagat

[shatahradaabhir upataapitam jagat]

catur-vidhaṁ vīkṣya sahātmanā munir

[chatur-vidham veekshya sahaatmanaa munir]

jalāplutāṁ kṣmāṁ vimanāḥ samatrasat

[jalaaplutaam kshmaam vimanaah samatrasat]

Word-for-word

antaḥ — internally bahiḥ — externally ca — and adbhiḥ — by the water ati-dyubhiḥ — rising higher than the sky kharaiḥ — by the fierce (winds) śata-hradābhiḥ — by lightning bolts upatāpitam — greatly distressed jagat — all the inhabitants of the universe catuḥ-vidham — of four varieties (those who have taken birth from embryos, from eggs, from seeds and from perspiration) vīkṣya — seeing saha — along with ātmanā — himself muniḥ — the sage jala — by the water āplutām — flooded kṣmām — the earth vimanāḥ — perplexed samatrasat — he became fearful.

Blended reading (Sanskrit + English inline)

antar bahiś cādbhir ati-dyubhiḥ kharaiḥ

antaḥ

internally

bahiḥ

externally

and

adbhiḥ

by the water

ati-dyubhiḥ

rising higher than the sky

kharaiḥ

by the fierce (winds)

śatahradābhir upatāpitaṁ jagat

śata-hradābhiḥ

by lightning bolts

upatāpitam

greatly distressed

jagat

all the inhabitants of the universe

catur-vidhaṁ vīkṣya sahātmanā munir

catuḥ-vidham

of four varieties (those who have taken birth from embryos, from eggs, from seeds and from perspiration)

vīkṣya

seeing

saha

along with

ātmanā

himself

muniḥ

the sage

jalāplutāṁ kṣmāṁ vimanāḥ samatrasat

jala

by the water

āplutām

flooded

kṣmām

the earth

vimanāḥ

perplexed

samatrasat

he became fearful.

The sage saw all the inhabitants of the universe, including himself, tormented within and without by the harsh winds, the bolts of lightning, and the great waves rising beyond the sky. As the whole earth flooded, he grew perplexed and fearful.

Purport

Here the word catur-vidham refers to the four sources of birth for conditioned souls: embryos, eggs, seeds and perspiration.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

The sage saw all the inhabitants of the universe, including himself, tormented within and without by the harsh rays of the sun, bolts of lightning, and great waves rising beyond the sky. As the whole earth flooded, he grew perplexed and fearful. Ati-dyubhiḥ adbhiḥ means “by water reaching to the sky.” Kharaiḥ means “by the harsh sun’s rays.” Śatahradābhiḥ means “by lightning.” The long ā is poetic license.

Personal Guidance

The sage sees all beings, including himself, tormented by winds, lightning, and waves. Even devotees can be temporarily inside the storm; being chosen does not mean being exempt from the show. We must hold that paradox.

Reflection Questions

Where do I expect spiritual life to keep me dry in every storm?
What grows in me when I am soaked and still walking?

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 12.9.14

↗

तस्यैवमुद्वीक्षत ऊर्मिभीषण: प्रभञ्जनाघूर्णितवार्महार्णव: । आपूर्यमाणो वरषद्भ‍िरम्बुदै: क्ष्मामप्यधाद् द्वीपवर्षाद्रिभि: समम् ॥ १४ ॥

tasyaivam udvīkṣata ūrmi-bhīṣaṇaḥ

[tasyaivam udveekshata oormi-bheeshanah]

prabhañjanāghūrṇita-vār mahārṇavaḥ

[prabhanjanaaghoornita-vaar mahaarnavah]

āpūryamāṇo varaṣadbhir ambudaiḥ

[aapooryamaano varashadbhir ambudaih]

kṣmām apyadhād dvīpa-varṣādribhiḥ samam

[kshmaam apyadhaad dveepa-varshaadribhih samam]

Word-for-word

tasya — while he evam — in this way udvīkṣataḥ — was looking on ūrmi — with its waves bhīṣaṇaḥ — frightening prabhañjana — by hurricane winds āghūrṇita — swirled around vāḥ — its water mahā-arṇavaḥ — the great ocean āpūryamānaḥ — becoming filled varaṣadbhiḥ — with rain ambu-daiḥ — by the clouds kṣmām — the earth apyadhāt — covered over dvīpa — with its islands varṣa — continents adribhiḥ — and mountains samam — together.

Blended reading (Sanskrit + English inline)

tasyaivam udvīkṣata ūrmi-bhīṣaṇaḥ

tasya

while he

evam

in this way

udvīkṣataḥ

was looking on

ūrmi

with its waves

bhīṣaṇaḥ

frightening

prabhañjanāghūrṇita-vār mahārṇavaḥ

prabhañjana

by hurricane winds

āghūrṇita

swirled around

vāḥ

its water

mahā-arṇavaḥ

the great ocean

āpūryamāṇo varaṣadbhir ambudaiḥ

āpūryamānaḥ

becoming filled

varaṣadbhiḥ

with rain

ambu-daiḥ

by the clouds

kṣmām apyadhād dvīpa-varṣādribhiḥ samam

kṣmām

the earth

apyadhāt

covered over

dvīpa

with its islands

varṣa

continents

adribhiḥ

and mountains

samam

together.

Even as Mārkaṇḍeya looked on, the rain pouring down from the clouds filled the ocean more and more until that great sea, its waters violently whipped into terrifying waves by hurricanes, covered up all the earth’s islands, mountains and continents.

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

While Mārkaṇḍeya watched, the rain pouring down from the clouds filled the ocean more and more until that great sea, its waters violently whipped into terrifying waves by hurricanes, covered up all the earth's islands, mountains and continents.

Personal Guidance

Even as Markandeya looks on, the rain fills the ocean until it overflows. Crisis has a slow-then-sudden quality. Bhagavatam captures it precisely so we can recognize the slow phase before the sudden one arrives.

Reflection Questions

What slow filling am I currently underestimating in my life?
How might I act now, before the sudden overflow?

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 12.9.15

↗

सक्ष्मान्तरिक्षं सदिवं सभागणं त्रैलोक्यमासीत् सह दिग्भिराप्लुतम् । स एक एवोर्वरितो महामुनि- र्बभ्राम विक्षिप्य जटा जडान्धवत् ॥ १५ ॥

sa-kṣmāntarikṣaṁ sa-divaṁ sa-bhā-gaṇaṁ

[sa-kshmaantariksham sa-divam sa-bhaa-ganam]

trai-lokyam āsīt saha digbhir āplutam

[trai-lokyam aaseet saha digbhir aaplutam]

sa eka evorvarito mahā-munir

[sa eka evorvarito mahaa-munir]

babhrāma vikṣipya jaṭā jaḍāndha-vat

[babhraama vikshipya jataa jadaandha-vat]

Word-for-word

sa — along with kṣmā — the earth antarikṣam — and outer space sa-divam — along with the heavenly planets sa-bhā-gaṇam — along with all the celestial bodies trai-lokyam — the three worlds āsīt — became saha — along with digbhiḥ — all the directions āplutam — flooded saḥ — he ekaḥ — alone eva — indeed urvaritaḥ — remaining mahā-muniḥ — the great sage babhrāma — wandered about vikṣipya — scattering jaṭāḥ — his matted locks jaḍa — a dumb person andha — a blind person vat — like.

Blended reading (Sanskrit + English inline)

sa-kṣmāntarikṣaṁ sa-divaṁ sa-bhā-gaṇaṁ

along with

kṣmā

the earth

antarikṣam

and outer space

sa-divam

along with the heavenly planets

sa-bhā-gaṇam

along with all the celestial bodies

trai-lokyam āsīt saha digbhir āplutam

trai-lokyam

the three worlds

āsīt

became

saha

along with

digbhiḥ

all the directions

āplutam

flooded

sa eka evorvarito mahā-munir

saḥ

ekaḥ

alone

eva

indeed

urvaritaḥ

remaining

mahā-muniḥ

the great sage

babhrāma vikṣipya jaṭā jaḍāndha-vat

babhrāma

wandered about

vikṣipya

scattering

jaṭāḥ

his matted locks

jaḍa

a dumb person

andha

a blind person

vat

like.

The water inundated the earth, outer space, heaven and the celestial region. Indeed, the entire expanse of the universe was flooded in all directions, and out of all its inhabitants only Mārkaṇḍeya remained. His matted hair scattered, the great sage wandered about alone in the water as if dumb and blind.

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

The water inundated the earth, outer space, heaven, all the planets and the three worlds, in all directions. Only Mārkaṇḍeya remained. His matted hair scattered, the great sage wandered about alone in the water as if dumb and blind. Sa-bhā-gaṇam means “with the planets.”

Personal Guidance

Water inundates earth, sky, heaven, and the celestial region — the entire universe flooded. No realm escapes the dissolution. Even the upper worlds are temporary. There is no horizontal escape; only vertical refuge.

Reflection Questions

Which 'horizontal escape' have I been pursuing — geographical, material, social?
What vertical refuge is available right where I stand?

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 12.9.16

↗

क्षुत्तृट्परीतो मकरैस्तिमिङ्गिलै- रुपद्रुतो वीचिनभस्वता हत: । तमस्यपारे पतितो भ्रमन् दिशो न वेद खं गां च परिश्रमेषित: ॥ १६ ॥

kṣut-tṛṭ-parīto makarais timiṅgilair

[kshut-trit-pareeto makarais timingilair]

upadruto vīci-nabhasvatāhataḥ

[upadruto veechi-nabhasvataahatah]

tamasy apāre patito bhraman diśo

[tamasy apaare patito bhraman disho]

na veda khaṁ gāṁ ca pariśrameṣitaḥ

[na veda kham gaam cha parishrameshitah]

Word-for-word

kṣut — by hunger tṛṭ — and thirst parītaḥ — enveloped makaraiḥ — by the makaras, a species of monster crocodile timiṅgilaiḥ — and by the timiṅgila, a variety of huge fish that eats whales upadrutaḥ — harassed vīci — by the waves nabhasvatā — and the wind āhataḥ — tormented tamasi — in the darkness apāre — which was unlimited patitaḥ — having fallen bhraman — wandering diśaḥ — the directions na veda — did not recognize kham — the sky gām — the earth ca — and pariśrama-iṣitaḥ — overcome by exhaustion.

Blended reading (Sanskrit + English inline)

kṣut-tṛṭ-parīto makarais timiṅgilair

kṣut

by hunger

tṛṭ

and thirst

parītaḥ

enveloped

makaraiḥ

by the makaras, a species of monster crocodile

timiṅgilaiḥ

and by the timiṅgila, a variety of huge fish that eats whales

upadruto vīci-nabhasvatāhataḥ

upadrutaḥ

harassed

vīci

by the waves

nabhasvatā

and the wind

āhataḥ

tormented

tamasy apāre patito bhraman diśo

tamasi

in the darkness

apāre

which was unlimited

patitaḥ

having fallen

bhraman

wandering

diśaḥ

the directions

na veda khaṁ gāṁ ca pariśrameṣitaḥ

na veda

did not recognize

kham

the sky

gām

the earth

and

pariśrama-iṣitaḥ

overcome by exhaustion.

Tormented by hunger and thirst, attacked by monstrous makaras and timiṅgila fish and battered by the wind and waves, he moved aimlessly through the infinite darkness into which he had fallen. As he grew increasingly exhausted, he lost all sense of direction and could not tell the sky from the earth.

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

Having fallen into insurmountable darkness, tormented by hunger and thirst, attacked by monstrous makaras and timiṅgila fish, and battered by the wind and waves, he moved aimlessly. As he grew increasingly exhausted, he lost all sense of direction and could not tell the sky from the earth. He was beaten by wind with waves. Īṣitaḥ means “attained.” It comes from the root īṣ, meaning “to go.”

Personal Guidance

Tormented by hunger and thirst, attacked by makaras and timingilas, battered by wind, Markandeya wanders. Even the chosen are stretched to their limits. The point is not to escape limit but to walk through it with the Lord.

Reflection Questions

Where have I been stretched to my limit lately?
Was the Lord more present or more absent in that stretching, when I look honestly?

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 12.9.17-18

↗

क्‍वचिन्मग्नो महावर्ते तरलैस्ताडित: क्‍वचित् । यादोभिर्भक्ष्यते क्‍वापि स्वयमन्योन्यघातिभि: ॥ १७ ॥ क्‍वचिच्छोकं क्‍वचिन्मोहं क्‍वचिद्दु:खं सुखं भयम् । क्‍वचिन्मृत्युमवाप्नोति व्याध्यादिभिरुतार्दित: ॥ १८ ॥

kracin magno mahāvarte

[krachin magno mahaavarte]

taralais tāḍitaḥ kvacit

[taralais taaditah kvachit]

yādobhir bhakṣyate kvāpi

[yaadobhir bhakshyate kvaapi]

svayam anyonya-ghātibhiḥ

[svayam anyonya-ghaatibhih]

kvacic chokaṁ kvacin mohaṁ

[kvachich chokam kvachin moham]

kvacid duḥkhaṁ sukhaṁ bhayam

[kvachid duhkham sukham bhayam]

kvacin mṛtyum avāpnoti

[kvachin mrityum avaapnoti]

vyādhy-ādibhir utārditaḥ

[vyaadhy-aadibhir utaarditah]

Word-for-word

kvacit — sometimes magnaḥ — drowning mahā-āvarte — in a great whirlpool taralaiḥ — by the waves tāḍitaḥ — beaten kvacit — sometimes yādobhiḥ — by the aquatic monsters bhakṣyate — he was threatened with being eaten kva api — sometimes svayam — himself anyonya — each other ghātibhiḥ — attacking kvacit — sometimes śokam — depression kvacit — sometimes moham — bewilderment kvacit — sometimes duḥkham — misery sukham — happiness bhayam — fear kvacit — sometimes mṛtyum — death avāpnoti — he experienced vyādhi — by disease ādibhiḥ — and other pains uta — also arditaḥ — distressed.

Blended reading (Sanskrit + English inline)

kracin magno mahāvarte

taralais tāḍitaḥ kvacit

kvacit

sometimes

yādobhir bhakṣyate kvāpi

svayam anyonya-ghātibhiḥ

magnaḥ

drowning

kvacic chokaṁ kvacin mohaṁ

kvacid duḥkhaṁ sukhaṁ bhayam

kvacin mṛtyum avāpnoti

mahā-āvarte

in a great whirlpool

vyādhy-ādibhir utārditaḥ

taralaiḥ

by the waves

tāḍitaḥ

beaten

kvacit

sometimes

yādobhiḥ

by the aquatic monsters

bhakṣyate

he was threatened with being eaten

kva api

sometimes

svayam

himself

anyonya

each other

ghātibhiḥ

attacking

kvacit

sometimes

śokam

depression

kvacit

sometimes

moham

bewilderment

kvacit

sometimes

duḥkham

misery

sukham

happiness

bhayam

fear

kvacit

sometimes

mṛtyum

death

avāpnoti

he experienced

vyādhi

by disease

ādibhiḥ

and other pains

uta

also

arditaḥ

distressed.

At times he was engulfed by the great whirlpools, sometimes he was beaten by the mighty waves, and at other times the aquatic monsters threatened to devour him as they attacked one another. Sometimes he felt lamentation, bewilderment, misery, happiness or fear, and at other times he experienced such terrible illness and pain that he felt himself dying.

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

Personal Guidance

Engulfed by whirlpools, beaten by waves, threatened by monsters — Markandeya endures all of it. Spiritual endurance is not stoicism; it is the body's continuance while the soul keeps reaching. Both must be honored.

Reflection Questions

What is currently asking for endurance from my body and reach from my soul?
How do I keep both engaged rather than just one?

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 12.9.19

↗

अयुतायुतवर्षाणां सहस्राणि शतानि च । व्यतीयुर्भ्रमतस्तस्मिन् विष्णुमायावृतात्मन: ॥ १९ ॥

ayutāyuta-varṣāṇāṁ

[ayutaayuta-varshaanaam]

sahasrāṇi śatāni ca

[sahasraani shataani cha]

vyatīyur bhramatas tasmin

[vyateeyur bhramatas tasmin]

viṣṇu-māyāvṛtātmanaḥ

[vishnu-maayaavritaatmanah]

Word-for-word

ayuta — tens of thousands ayuta — by tens of thousands varṣāṇām — of years sahasrāṇi — thousands śatāni — hundreds ca — and vyatīyuḥ — passed by bhramataḥ — as he wandered tasmin — in that viṣṇu-māyā — by the illusory energy of Lord Viṣṇu āvṛta — covered ātmanaḥ — his mind.

Blended reading (Sanskrit + English inline)

ayutāyuta-varṣāṇāṁ

ayuta

tens of thousands

ayuta

by tens of thousands

varṣāṇām

of years

sahasrāṇi śatāni ca

sahasrāṇi

thousands

śatāni

hundreds

and

vyatīyur bhramatas tasmin

vyatīyuḥ

passed by

bhramataḥ

as he wandered

tasmin

in that

viṣṇu-māyāvṛtātmanaḥ

viṣṇu-māyā

by the illusory energy of Lord Viṣṇu

āvṛta

covered

ātmanaḥ

his mind.

Countless millions of years passed as Mārkaṇḍeya wandered about in that deluge, his mind bewildered by the illusory energy of Lord Viṣṇu, the Supreme Personality of Godhead.

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

Countless millions of years passed as Mārkaṇḍeya wandered about in that deluge, his mind bewildered by the illusory energy of Viṣṇu.

Personal Guidance

Countless millions of years pass as Markandeya wanders, his mind bewildered by the Lord's illusory energy. Asked questions sometimes get answered in vast, lived form. Be ready: the answer to what you asked may be a journey.

Reflection Questions

Have I asked anything of the Lord I am still receiving the answer to?
How would I act if I understood the long journey as the answer itself?

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 12.9.20

↗

स कदाचिद् भ्रमंस्तस्मिन् पृथिव्या: ककुदि द्विज: । न्याग्रोधपोतं दद‍ृशे फलपल्ल‍वशोभितम् ॥ २० ॥

sa kadācid bhramaṁs tasmin

[sa kadaachid bhramams tasmin]

pṛthivyāḥ kakudi dvijaḥ

[prithivyaah kakudi dvijah]

nyāgrodha-potaṁ dadṛśe

[nyaagrodha-potam dadrishe]

phala-pallava-śobhitam

[phala-pallava-shobhitam]

Word-for-word

saḥ — he kadācit — on one occasion bhraman — while wandering tasmin — in that water pṛthivyāḥ — of earth kakudi — upon a raised place dvijaḥ — the brāhmaṇa nyāgrodha-potam — a young banyan tree dadṛśe — saw phala — with fruits pallava — and blossoms śobhitam — decorated.

Blended reading (Sanskrit + English inline)

sa kadācid bhramaṁs tasmin

saḥ

kadācit

on one occasion

bhraman

while wandering

tasmin

in that water

pṛthivyāḥ kakudi dvijaḥ

pṛthivyāḥ

of earth

kakudi

upon a raised place

dvijaḥ

the brāhmaṇa

nyāgrodha-potaṁ dadṛśe

nyāgrodha-potam

a young banyan tree

dadṛśe

saw

phala-pallava-śobhitam

phala

with fruits

pallava

and blossoms

śobhitam

decorated.

Once, while wandering in the water, the brāhmaṇa Mārkaṇḍeya discovered a small island, upon which stood a young banyan tree bearing blossoms and fruits.

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

While wandering in the water, the brāhmaṇa Mārkaṇḍeya saw a small island, upon which stood a young banyan tree, radiant with leaves and fruits.

Personal Guidance

While wandering, Markandeya discovers a small island with a young banyan tree bearing flowers and fruits. In the middle of the flood, the Lord plants a particular island — a tiny relief and a sign. Grace can be small and very located.

Reflection Questions

What 'small island' has the Lord planted in my current flood?
Have I noticed it, or am I still scanning the horizon?

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 12.9.21

↗

प्रागुत्तरस्यां शाखायां तस्यापि दद‍ृशे शिशुम् । शयानं पर्णपुटके ग्रसन्तं प्रभया तम: ॥ २१ ॥

prāg-uttarasyāṁ śākhāyāṁ

[praag-uttarasyaam shaakhaayaam]

tasyāpi dadṛśe śiśum

[tasyaapi dadrishe shishum]

śayānaṁ parṇa-puṭake

[shayaanam parna-putake]

grasantaṁ prabhayā tamaḥ

[grasantam prabhayaa tamah]

Word-for-word

prāk-uttarasyām — toward the northeast śākhāyām — upon a branch tasya — of that tree api — indeed dadṛśe — he saw śiśum — an infant boy śayānam — lying parṇa-puṭake — within the concavity of a leaf grasantam — swallowing prabhayā — with His effulgence tamaḥ — the darkness.

Blended reading (Sanskrit + English inline)

prāg-uttarasyāṁ śākhāyāṁ

prāk-uttarasyām

toward the northeast

śākhāyām

upon a branch

tasyāpi dadṛśe śiśum

tasya

of that tree

api

indeed

dadṛśe

he saw

śiśum

an infant boy

śayānaṁ parṇa-puṭake

śayānam

lying

parṇa-puṭake

within the concavity of a leaf

grasantaṁ prabhayā tamaḥ

grasantam

swallowing

prabhayā

with His effulgence

tamaḥ

the darkness.

Upon a branch of the northeast portion of that tree he saw an infant boy lying within a leaf. The child’s effulgence was swallowing up the darkness.

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

Upon a branch of the northeast portion of that tree he saw, lying on a leaf, an infant boy whose effulgence swallowed up the darkness.

Personal Guidance

On a northeast branch, in a leaf, lies a glowing infant boy whose effulgence swallows the darkness. The Lord arrives in unexpected smallness; we look for thunder, He gives a baby.

Reflection Questions

Where am I missing the Lord because I expect Him bigger?
What 'glowing baby' might He be presenting in my life right now?

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 12.9.22-25

↗

महामरकतश्यामं श्रीमद्वदनपङ्कजम् । कम्बुग्रीवं महोरस्कं सुनसं सुन्दरभ्रुवम् ॥ २२ ॥ श्वासैजदलकाभातं कम्बुश्रीकर्णदाडिमम् । विद्रुमाधरभासेषच्छोणायितसुधास्मितम् ॥ २३ ॥ पद्मगर्भारुणापाङ्गं हृद्यहासावलोकनम् । श्वासैजद्वलिसंविग्ननिम्ननाभिदलोदरम् ॥ २४ ॥ चार्वङ्गुलिभ्यां पाणिभ्यामुन्नीय चरणाम्बुजम् । मुखे निधाय विप्रेन्द्रो धयन्तं वीक्ष्य विस्मित: ॥ २५ ॥

mahā-marakata-śyāmaṁ

[mahaa-marakata-shyaamam]

śrīmad-vadana-paṅkajam

[shreemad-vadana-pankajam]

kambu-grīvaṁ mahoraskaṁ

[kambu-greevam mahoraskam]

su-nasaṁ sundara-bhruvam

[su-nasam sundara-bhruvam]

śvāsaijad-alakābhātaṁ

[shvaasaijad-alakaabhaatam]

kambu-śrī-karṇa-dāḍimam

[kambu-shree-karna-daadimam]

vidrumādhara-bhāseṣac-

[vidrumaadhara-bhaaseshach-]

choṇāyita-sudhā-smitam

[chonaayita-sudhaa-smitam]

padma-garbhāruṇāpāṅgaṁ

[padma-garbhaarunaapaangam]

hṛdya-hāsāvalokanam

[hridya-haasaavalokanam]

śvāsaijad-vali-saṁvigna-

[shvaasaijad-vali-samvigna-]

nimna-nābhi-dalodaram

[nimna-naabhi-dalodaram]

cārv-aṅgulibhyāṁ pāṇibhyām

[chaarv-angulibhyaam paanibhyaam]

unnīya caraṇāmbujam

[unneeya charanaambujam]

mukhe nidhāya viprendro

[mukhe nidhaaya viprendro]

dhayantaṁ vīkṣya vismitaḥ

[dhayantam veekshya vismitah]

Word-for-word

mahā-marakata — like a great emerald śyāmam — dark blue śrīmat — beautiful vadana-paṅkajam — whose lotus face kambu — like a conchshell grīvam — whose throat mahā — broad uraskam — whose chest su-nasam — having a beautiful nose sundara-bhruvam — having beautiful eyebrows śvāsa — by His breath ejat — trembling alaka — with the hair ābhātam — splendid kambu — like a conchshell śrī — beautiful karṇa — His ears dāḍimam — resembling pomegranate flowers vidruma — like coral adhara — of His lips bhāsā — by the effulgence īṣat — slightly śoṇāyita — reddened sudhā — nectarean smitam — His smile padma-garbha — like the whorl of a lotus aruṇa — reddish apāṅgam — the corners of His eyes hṛdya — charming hāsa — with a smile avalokanam — His countenance śvāsa — by His breath ejat — made to move vali — by the lines saṁvigna — contorted nimna — deep nābhi — with His navel dala — like a leaf udaram — whose abdomen cāru — attractive aṅgulibhyām — having fingers pāṇibhyām — by His two hands unnīya — picking up caraṇa-ambujam — His lotus foot mukhe — in His mouth nidhāya — placing vipra-indraḥ — the best of brāhmaṇas, Mārkaṇḍeya dhayantam — drinking vīkṣya — seeing vismitaḥ — was amazed.

Blended reading (Sanskrit + English inline)

mahā-marakata-śyāmaṁ

mahā-marakata

like a great emerald

śyāmam

dark blue

śrīmad-vadana-paṅkajam

śrīmat

beautiful

vadana-paṅkajam

whose lotus face

kambu

like a conchshell

kambu-grīvaṁ mahoraskaṁ

grīvam

whose throat

mahā

broad

uraskam

whose chest

su-nasaṁ sundara-bhruvam

su-nasam

having a beautiful nose

sundara-bhruvam

having beautiful eyebrows

śvāsaijad-alakābhātaṁ

śvāsa

by His breath

ejat

trembling

alaka

with the hair

ābhātam

splendid

kambu-śrī-karṇa-dāḍimam

kambu

like a conchshell

śrī

beautiful

karṇa

His ears

dāḍimam

resembling pomegranate flowers

vidrumādhara-bhāseṣac-

vidruma

like coral

adhara

of His lips

bhāsā

by the effulgence

choṇāyita-sudhā-smitam

padma-garbhāruṇāpāṅgaṁ

hṛdya-hāsāvalokanam

śvāsaijad-vali-saṁvigna-

īṣat

slightly

śoṇāyita

reddened

sudhā

nectarean

nimna-nābhi-dalodaram

cārv-aṅgulibhyāṁ pāṇibhyām

unnīya caraṇāmbujam

mukhe nidhāya viprendro

dhayantaṁ vīkṣya vismitaḥ

smitam

His smile

padma-garbha

like the whorl of a lotus

aruṇa

reddish

apāṅgam

the corners of His eyes

hṛdya

charming

hāsa

with a smile

avalokanam

His countenance

śvāsa

by His breath

ejat

made to move

vali

by the lines

saṁvigna

contorted

nimna

deep

nābhi

with His navel

dala

like a leaf

udaram

whose abdomen

cāru

attractive

aṅgulibhyām

having fingers

pāṇibhyām

by His two hands

unnīya

picking up

caraṇa-ambujam

His lotus foot

mukhe

in His mouth

nidhāya

placing

vipra-indraḥ

the best of brāhmaṇas, Mārkaṇḍeya

dhayantam

drinking

vīkṣya

seeing

vismitaḥ

was amazed.

The infant’s dark-blue complexion was the color of a flawless emerald, His lotus face shone with a wealth of beauty, and His throat bore marks like the lines on a conchshell. He had a broad chest, a finely shaped nose, beautiful eyebrows, and lovely ears that resembled pomegranate flowers and that had inner folds like a conchshell’s spirals. The corners of His eyes were reddish like the whorl of a lotus, and the effulgence of His corallike lips slightly reddened the nectarean, enchanting smile on His face. As He breathed, His splendid hair trembled and His deep navel became distorted by the moving folds of skin on His abdomen, which resembled a banyan leaf. The exalted brāhmaṇa watched with amazement as the infant took hold of one of His lotus feet with His graceful fingers, placed a toe within His mouth and began to suck.

Purport

The young child was the Supreme Personality of Godhead. According to Śrīla Viśvanātha Cakravartī Ṭhākura, Lord Kṛṣṇa wondered, “So many devotees are hankering for the nectar of My lotus feet. Therefore let Me personally experience that nectar.” Thus the Lord, playing like an ordinary baby, began to suck on His toes.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

The infant's dark-blue complexion was the color of a flawless emerald, his lotus face shone with a wealth of beauty, and his throat bore marks like the lines on a conchshell. He had a broad chest, a finely shaped nose, beautiful eyebrows, and lovely ears decorated with pomegranate flowers, having inner folds like a conchshell's spirals. The corners of his eyes were reddish like the whorl of a lotus, and the effulgence of his coral-like lips slightly reddened the sweet, enchanting smile on his face. As he breathed, his splendid hair trembled and his deep navel moved along with the deep folds of skin on his abdomen which was shaped like a banyan leaf. The exalted brāhmaṇa watched with amazement as the infant took hold of one of his lotus feet with his graceful fingers, placed a toe within his mouth, and began to suck. Kakudi means “on a raised area.” He looked splendid with locks of hair trembling because of his breathing. He had pomegranate flowers decorating his ears whose ear folds had the beauty of conches. His abdomen was shaped like a banyan leaf with a deep navel which quivered, and with deep horizontal skin folds which trembled when he breathed. He held his toe and sucked it, thinking, “What is the sweetness of my lotus foot? Since many of my devotees attempt to taste that sweetness, I should also try to taste it.”

Personal Guidance

The infant is described in lush detail — dark-blue, emerald-flawless, lotus face, throat marked. The Lord's beauty even in tiny form is exquisitely particular. Devotion delights in details; abstraction starves love.

Reflection Questions

Have I let myself notice particular details of the Lord's beauty in form?
Which detail most calls me lately?

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 12.9.26

↗

तद्दर्शनाद् वीतपरिश्रमो मुदा प्रोत्फुल्ल‍हृत्पद्मविलोचनाम्बुज: । प्रहृष्टरोमाद्भ‍ुतभावशङ्कित: प्रष्टुं पुरस्तं प्रससार बालकम् ॥ २६ ॥

tad-darśanād vīta-pariśramo mudā

[tad-darshanaad veeta-parishramo mudaa]

protphulla-hṛt-padma-vilocanāmbujaḥ

[protphulla-hrit-padma-vilochanaambujah]

prahṛṣṭa-romādbhuta-bhāva-śaṅkitaḥ

[prahrishta-romaadbhuta-bhaava-shankitah]

praṣṭuṁ puras taṁ prasasāra bālakam

[prashtum puras tam prasasaara baalakam]

Word-for-word

tat-darśanāt — by seeing the child vīta — dispelled pariśramaḥ — his weariness mudā — out of pleasure protphulla — expanded wide hṛt-padma — the lotus of his heart vilocana-ambujaḥ — and his lotus eyes prahṛṣṭa — standing on end romā — the hairs on his body adbhuta-bhāva — about the identity of this wonderful form śaṅkitaḥ — confused praṣṭum — in order to inquire puraḥ — in front tam — of Him prasasāra — he approached bālakam — the child.

Blended reading (Sanskrit + English inline)

tad-darśanād vīta-pariśramo mudā

tat-darśanāt

by seeing the child

vīta

dispelled

pariśramaḥ

his weariness

mudā

out of pleasure

protphulla-hṛt-padma-vilocanāmbujaḥ

protphulla

expanded wide

hṛt-padma

the lotus of his heart

vilocana-ambujaḥ

and his lotus eyes

prahṛṣṭa-romādbhuta-bhāva-śaṅkitaḥ

prahṛṣṭa

standing on end

romā

the hairs on his body

adbhuta-bhāva

about the identity of this wonderful form

śaṅkitaḥ

confused

praṣṭuṁ puras taṁ prasasāra bālakam

praṣṭum

in order to inquire

puraḥ

in front

tam

of Him

prasasāra

he approached

bālakam

the child.

As Mārkaṇḍeya beheld the child, all his weariness vanished. Indeed, so great was his pleasure that the lotus of his heart, along with his lotus eyes, fully blossomed and the hairs on his body stood on end. Confused as to the identity of the wonderful infant, the sage approached Him.

Purport

Mārkaṇḍeya wanted to ask the child about His identity and therefore approached Him.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

From seeing the child, all his weariness vanished. Because of joy, the lotus of his heart, along with his lotus eyes, fully blossomed, and the hairs on his body stood on end. Wondering about the identity of the wonderful infant, the sage approached him to ask. He had doubt about that astonishing form (bhāva). It could not be an ordinary child. He approached to ask.

Personal Guidance

Beholding the child, Markandeya's weariness vanishes; his heart-lotus and eyes open in delight. Sight of beauty can restore strength in a way nothing else does. The lord-as-beauty is not optional aesthetics; it is medicine.

Reflection Questions

What beauty most reliably restores me when I am weary?
How can I make space for that more often?

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 12.9.27

↗

तावच्छिशोर्वै श्वसितेन भार्गव: सोऽन्त: शरीरं मशको यथाविशत् । तत्राप्यदो न्यस्तमचष्ट कृत्‍स्‍नशो यथा पुरामुह्यदतीव विस्मित: ॥ २७ ॥

tāvac chiśor vai śvasitena bhārgavaḥ

[taavach chishor vai shvasitena bhaargavah]

so ’ntaḥ śarīraṁ maśako yathāviśat

[so ’ntah shareeram mashako yathaavishat]

tatrāpy ado nyastam acaṣṭa kṛtsnaśo

[tatraapy ado nyastam achashta kritsnasho]

yathā purāmuhyad atīva vismitaḥ

[yathaa puraamuhyad ateeva vismitah]

Word-for-word

tāvat — at that very moment śiśoḥ — of the infant vai — indeed śvasitena — with the breathing bhārgavaḥ — the descendant of Bhṛgu saḥ — he antaḥ śarīram — within the body maśakaḥ — a mosquito yathā — just like aviśat — entered tatra — therein api — indeed adaḥ — this universe nyastam — placed acaṣṭa — he saw kṛtsnaśaḥ — entire yathā — as purā — previously amuhyat — he became bewildered atīva — extremely vismitaḥ — surprised.

Blended reading (Sanskrit + English inline)

tāvac chiśor vai śvasitena bhārgavaḥ

tāvat

at that very moment

śiśoḥ

of the infant

vai

indeed

śvasitena

with the breathing

bhārgavaḥ

the descendant of Bhṛgu

so ’ntaḥ śarīraṁ maśako yathāviśat

saḥ

antaḥ śarīram

within the body

maśakaḥ

a mosquito

yathā

just like

aviśat

entered

tatrāpy ado nyastam acaṣṭa kṛtsnaśo

tatra

therein

api

indeed

adaḥ

this universe

nyastam

placed

acaṣṭa

he saw

kṛtsnaśaḥ

entire

yathā purāmuhyad atīva vismitaḥ

yathā

purā

previously

amuhyat

he became bewildered

atīva

extremely

vismitaḥ

surprised.

Just then the child inhaled, drawing Mārkaṇḍeya within His body like a mosquito. There the sage found the entire universe arrayed as it had been before its dissolution. Seeing this, Mārkaṇḍeya was most astonished and perplexed.

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

At that moment, the child, by inhaling, drew Mārkaṇḍeya within his body like a mosquito. There the sage found the entire universe arrayed as it had been before its dissolution. Seeing this, Mārkaṇḍeya was most astonished and perplexed. Adaḥ means the universe. He saw everything as it was before the devastation (yathā purā).

Personal Guidance

The infant inhales, drawing Markandeya within His body like a mosquito; inside, the sage finds the whole universe arrayed as before. Inside the Lord, what looked external is internal. Reality is nested differently than we think.

Reflection Questions

Where might my 'external' problem actually live inside something bigger that holds it?
What changes when I view it from that nested angle?

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 12.9.28-29

↗

खं रोदसी भागणानद्रिसागरान् द्वीपान् सवर्षान् ककुभ: सुरासुरान् । वनानि देशान् सरित: पुराकरान् खेटान् व्रजानाश्रमवर्णवृत्तय: ॥ २८ ॥ महान्ति भूतान्यथ भौतिकान्यसौ कालं च नानायुगकल्पकल्पनम् । यत् किञ्चिदन्यद् व्यवहारकारणं ददर्श विश्वं सदिवावभासितम् ॥ २९ ॥

khaṁ rodasī bhā-gaṇān adri-sāgarān

[kham rodasee bhaa-ganaan adri-saagaraan]

dvīpān sa-varṣān kakubhaḥ surāsurān

[dveepaan sa-varshaan kakubhah suraasuraan]

vanāni deśān saritaḥ purākarān

[vanaani deshaan saritah puraakaraan]

kheṭān vrajān āśrama-varṇa-vṛttayaḥ

[khetaan vrajaan aashrama-varna-vrittayah]

mahānti bhūtāny atha bhautikāny asau

[mahaanti bhootaany atha bhautikaany asau]

kālaṁ ca nānā-yuga-kalpa-kalpanam

[kaalam cha naanaa-yuga-kalpa-kalpanam]

yat kiñcid anyad vyavahāra-kāraṇaṁ

[yat kinchid anyad vyavahaara-kaaranam]

dadarśa viśvaṁ sad ivāvabhāsitam

[dadarsha vishvam sad ivaavabhaasitam]

Word-for-word

kham — the sky rodasī — the heavens and earth bhā-gaṇān — all the stars adri — the mountains sāgarān — and oceans dvīpān — the great islands sa-varṣān — along with the continents kakubhaḥ — the directions sura-asurān — the saintly devotees and the demons vanāni — the forests deśān — the various countries saritaḥ — the rivers pura — the cities ākarān — and the mines kheṭān — the agricultural villages vrajān — the cow pastures āśrama-varṇa — of the various spiritual and occupational divisions of society vṛttayaḥ — the engagements mahānti bhūtāni — the basic elements of nature atha — and bhautikāni — all their gross manifestations asau — he kālam — time ca — also nānā-yuga-kalpa — of the different millennia and the days of Brahmā kalpanam — the regulating agent yat kiñcit — whatever anyat — other vyavahāra-kāraṇam — object intended for use in material life dadarśa — he saw viśvam — the universe sat — real iva — as if avabhāsitam — manifest.

Blended reading (Sanskrit + English inline)

khaṁ rodasī bhā-gaṇān adri-sāgarān

kham

the sky

rodasī

the heavens and earth

bhā-gaṇān

all the stars

adri

the mountains

sāgarān

and oceans

dvīpān sa-varṣān kakubhaḥ surāsurān

dvīpān

the great islands

sa-varṣān

along with the continents

kakubhaḥ

the directions

sura-asurān

the saintly devotees and the demons

vanāni deśān saritaḥ purākarān

vanāni

the forests

deśān

the various countries

saritaḥ

the rivers

pura

the cities

ākarān

and the mines

kheṭān vrajān āśrama-varṇa-vṛttayaḥ

kheṭān

the agricultural villages

vrajān

the cow pastures

āśrama-varṇa

of the various spiritual and occupational divisions of society

vṛttayaḥ

the engagements

mahānti bhūtāny atha bhautikāny asau

mahānti bhūtāni

the basic elements of nature

atha

and

bhautikāni

all their gross manifestations

asau

kālaṁ ca nānā-yuga-kalpa-kalpanam

kālam

time

also

nānā-yuga-kalpa

of the different millennia and the days of Brahmā

kalpanam

the regulating agent

yat kiñcid anyad vyavahāra-kāraṇaṁ

yat kiñcit

whatever

anyat

other

vyavahāra-kāraṇam

object intended for use in material life

dadarśa viśvaṁ sad ivāvabhāsitam

dadarśa

he saw

viśvam

the universe

sat

real

iva

as if

avabhāsitam

manifest.

The sage saw the entire universe: the sky, heavens and earth, the stars, mountains, oceans, great islands and continents, the expanses in every direction, the saintly and demoniac living beings, the forests, countries, rivers, cities and mines, the agricultural villages and cow pastures, and the occupational and spiritual activities of the various social divisions. He also saw the basic elements of creation along with all their by-products, as well as time itself, which regulates the progression of countless ages within the days of Brahmā. In addition, he saw everything else created for use in material life. All this he saw manifested before him as if it were real.

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

The sage saw the entire universe: the sky, heavens and earth, the stars, mountains, oceans, great islands, continents, the directions, the saintly and demoniac living beings, the forests, countries, rivers, cities, mines, the agricultural villages, cow pastures, and the occupational and spiritual activities of the various social divisions. He also saw the basic elements of creation along with all their by-products, as well as time itself, which regulates the progression of countless ages within the days of Brahmā. In addition, he saw everything else created for use in material life. He saw a bright world in daylight. He (saḥ) saw a bright world (avabhāsitam) in daylight (divā for divasaḥ).

Personal Guidance

Within the infant's body, the sage sees sky, earth, stars, mountains, oceans, islands, all directions. The Lord contains everything we thought we lived among. Devotional cosmology is not flat; it is nested in Him.

Reflection Questions

Do I imagine the Lord containing my world, or only being present in it?
How does the 'containing' image change my prayer?

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 12.9.30

↗

हिमालयं पुष्पवहां च तां नदीं निजाश्रमं यत्र ऋषी अपश्यत । विश्वं विपश्यञ्छ्वसिताच्छिशोर्वै बहिर्निरस्तो न्यपतल्ल‍याब्धौ ॥ ३० ॥

himālayaṁ puṣpavahāṁ ca tāṁ nadīṁ

[himaalayam pushpavahaam cha taam nadeem]

nijāśramaṁ yatra ṛṣī apaśyata

[nijaashramam yatra rishee apashyata]

viśvaṁ vipaśyaṣ chvasitāc chiśor vai

[vishvam vipashyash chvasitaach chishor vai]

bahir nirasto nyapatal layābdhau

[bahir nirasto nyapatal layaabdhau]

Word-for-word

himālayam — the Himālaya Mountains puṣpa-vahām — Puṣpabhadrā ca — and tām — that nadīm — river nija-āśramam — his own hermitage yatra — where ṛṣī — the two sages, Nara-Nārāyaṇa apaśyata — he saw viśvam — the universe vipaśyan — while observing śvasitāt — by the breath śiśoḥ — of the infant vai — indeed bahiḥ — outside nirastaḥ — expelled nyapatat — he fell laya-abdhau — into the ocean of dissolution.

Blended reading (Sanskrit + English inline)

himālayaṁ puṣpavahāṁ ca tāṁ nadīṁ

himālayam

the Himālaya Mountains

puṣpa-vahām

Puṣpabhadrā

and

tām

that

nadīm

river

nijāśramaṁ yatra ṛṣī apaśyata

nija-āśramam

his own hermitage

yatra

where

ṛṣī

the two sages, Nara-Nārāyaṇa

apaśyata

he saw

viśvaṁ vipaśyaṣ chvasitāc chiśor vai

viśvam

the universe

vipaśyan

while observing

śvasitāt

by the breath

śiśoḥ

of the infant

vai

indeed

bahir nirasto nyapatal layābdhau

bahiḥ

outside

nirastaḥ

expelled

nyapatat

he fell

laya-abdhau

into the ocean of dissolution.

He saw before him the Himālaya Mountains, the Puṣpabhadrā River, and his own hermitage, where he had had the audience of the sages Nara-Nārāyaṇa. Then, as Mārkaṇḍeya beheld the entire universe, the infant exhaled, expelling the sage from His body and casting him back into the ocean of dissolution.

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

He saw before him the Himālaya Mountains, the Puṣpabhadrā River, and his own hermitage, where he had had the audience of the sages Nara-Nārāyaṇa. Then, as Mārkaṇḍeya beheld the entire universe, the infant exhaled, expelling the sage and casting him back into the ocean of dissolution. Puṣpavahām means the Puṣpabhadrā River.

Personal Guidance

He sees before him the Himalayas, the Pushpabhadra River, and his own hermitage — where he had had Nara-Narayana's audience. Inside the Lord, everything is preserved exactly. Even our small life-locations are dear to Him.

Reflection Questions

Which 'location' of my own does the Lord hold dear, and have I honored it?
What small reverence could I bring to that place today?

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 12.9.31-32

↗

तस्मिन् पृथिव्या: ककुदि प्ररूढं वटं च तत्पर्णपुटे शयानम् । तोकं च तत्प्रेमसुधास्मितेन निरीक्षितोऽपाङ्गनिरीक्षणेन ॥ ३१ ॥ अथ तं बालकं वीक्ष्य नेत्राभ्यां धिष्ठितं हृदि । अभ्ययादतिसङ्‌‌‌क्लिष्ट: परिष्वक्तुमधोक्षजम् ॥ ३२ ॥

tasmin pṛthivyāḥ kakudi prarūḍhaṁ

[tasmin prithivyaah kakudi praroodham]

vaṭaṁ ca tat-parṇa-puṭe śayānam

[vatam cha tat-parna-pute shayaanam]

tokaṁ ca tat-prema-sudhā-smitena

[tokam cha tat-prema-sudhaa-smitena]

nirīkṣito ’pāṅga-nirīkṣaṇena

[nireekshito ’paanga-nireekshanena]

atha taṁ bālakaṁ vīkṣya

[atha tam baalakam veekshya]

netrābhyāṁ dhiṣṭhitaṁ hṛdi

[netraabhyaam dhishthitam hridi]

abhyayād ati-saṅkliṣṭaḥ

[abhyayaad ati-sanklishtah]

pariṣvaktum adhokṣajam

[parishvaktum adhokshajam]

Word-for-word

tasmin — in that water pṛthivyāḥ — of land kakudi — on the raised place prarūḍham — growing up vaṭam — the banyan tree ca — and tat — of it parṇa-puṭe — within the slight depression of the leaf śayānam — lying tokam — the child ca — and tat — for himself prema — of love sudhā — like nectar smitena — with a smile nirīkṣitaḥ — being looked upon apāṅga — of the corner of His eyes nirīkṣaṇena — by the glance atha — then tam — that bālakam — infant vīkṣya — looking upon netrābhyām — by his eyes dhiṣṭhitam — placed hṛdi — within his heart abhyayāt — ran forward ati-saṅkliṣṭaḥ — greatly agitated pariṣvaktum — to embrace adhokṣajam — the transcendental Supreme Lord.

Blended reading (Sanskrit + English inline)

tasmin pṛthivyāḥ kakudi prarūḍhaṁ

tasmin

in that water

pṛthivyāḥ

of land

kakudi

on the raised place

prarūḍham

growing up

vaṭaṁ ca tat-parṇa-puṭe śayānam

vaṭam

the banyan tree

and

tat

of it

parṇa-puṭe

within the slight depression of the leaf

śayānam

lying

tokaṁ ca tat-prema-sudhā-smitena

tokam

the child

and

tat

for himself

prema

of love

sudhā

like nectar

smitena

with a smile

nirīkṣito ’pāṅga-nirīkṣaṇena

nirīkṣitaḥ

being looked upon

apāṅga

of the corner of His eyes

nirīkṣaṇena

by the glance

atha taṁ bālakaṁ vīkṣya

atha

then

tam

that

bālakam

infant

vīkṣya

looking upon

netrābhyāṁ dhiṣṭhitaṁ hṛdi

netrābhyām

by his eyes

dhiṣṭhitam

placed

hṛdi

within his heart

abhyayād ati-saṅkliṣṭaḥ

abhyayāt

ran forward

ati-saṅkliṣṭaḥ

greatly agitated

pariṣvaktum adhokṣajam

pariṣvaktum

to embrace

adhokṣajam

the transcendental Supreme Lord.

In that vast sea he again saw the banyan tree growing on the tiny island and the infant boy lying within the leaf. The child glanced at him from the corner of His eyes with a smile imbued with the nectar of love, and Mārkaṇḍeya took Him into his heart through his eyes. Greatly agitated, the sage ran to embrace the transcendental Personality of Godhead.

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

In that vast sea he again saw the banyan tree growing on the tiny island and the infant boy lying within the leaf. The child glanced at him from the corner of his eyes with a smile imbued with the nectar of prema, and Mārkaṇḍeya took him into his heart through his eyes. Greatly agitated, the sage ran to embrace the transcendental Lord.

Personal Guidance

In the vast sea he sees again the banyan, the island, the infant — who glances at him from the corner of His eye. One look from the Lord re-centers the entire bewildering panorama. We can let one look be enough.

Reflection Questions

Have I waited for the 'corner-of-the-eye' look from the Lord, or demanded a full gaze?
What would receiving that quiet look mean today?

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 12.9.33

↗

तावत् स भगवान् साक्षाद् योगाधीशो गुहाशय: । अन्तर्दध ऋषे: सद्यो यथेहानीशनिर्मिता ॥ ३३ ॥

tāvat sa bhagavān sākṣād

[taavat sa bhagavaan saakshaad]

yogādhīśo guhā-śayaḥ

[yogaadheesho guhaa-shayah]

antardadha ṛṣeḥ sadyo

[antardadha risheh sadyo]

yathehānīśa-nirmitā

[yathehaaneesha-nirmitaa]

Word-for-word

tāvat — just then saḥ — He bhagavān — the Personality of Godhead sākṣāt — directly yoga-adhīśaḥ — the supreme master of yoga guhā-śayaḥ — who is hidden within the heart of all living beings antardadhe — disappeared ṛṣeḥ — in front of the sage sadyaḥ — suddenly yathā — in the same way as īhā — the object of endeavor anīśa — by an incompetent person nirmitā — created.

Blended reading (Sanskrit + English inline)

tāvat sa bhagavān sākṣād

tāvat

just then

saḥ

bhagavān

the Personality of Godhead

sākṣāt

directly

yogādhīśo guhā-śayaḥ

yoga-adhīśaḥ

the supreme master of yoga

guhā-śayaḥ

who is hidden within the heart of all living beings

antardadha ṛṣeḥ sadyo

antardadhe

disappeared

ṛṣeḥ

in front of the sage

sadyaḥ

suddenly

yathehānīśa-nirmitā

yathā

in the same way as

īhā

the object of endeavor

anīśa

by an incompetent person

nirmitā

created.

At that moment the Supreme Personality of Godhead, who is the original master of all mysticism and who is hidden within everyone’s heart, became invisible to the sage, just as the achievements of an incompetent person can suddenly vanish.

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

At that moment the Supreme Lord, who is the original master of all powers of yoga and who is hidden within everyone's heart, became invisible to the sage, just as the poor man’s desire for wealth comes and goes. Again thrown into the ocean, he wandered about for millions of years, experiencing hardship, and then saw the child on the banyan leaf on the upraised portion of earth. The Lord glanced at him with a smile of prema which was like nectar. Again he entered the body of the Lord when he inhaled. It should be understood from later statements that he went in and came out seven times. [Note: There does not seem to be a direct statement to that effect in the later text. ] The Lord then became invisible just as desire for wealth of a poor man comes and goes.

Personal Guidance

At that moment, the Lord, the original master of mysticism, hidden in every heart, becomes invisible. Grace can withdraw the visible after the gift of vision has been given. Internalize what was seen; don't cling to the seeing.

Reflection Questions

Did a past spiritual experience leave me clinging to the experience rather than its fruit?
What is the fruit I am invited to live from now?

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 12.9.34

↗

तमन्वथ वटो ब्रह्मन् सलिलं लोकसम्प्लव: । तिरोधायि क्षणादस्य स्वाश्रमे पूर्ववत्स्थित: ॥ ३४ ॥

tam anv atha vaṭo brahman

[tam anv atha vato brahman]

salilaṁ loka-samplavaḥ

[salilam loka-samplavah]

tirodhāyi kṣaṇād asya

[tirodhaayi kshanaad asya]

svāśrame pūrva-vat sthitaḥ

[svaashrame poorva-vat sthitah]

Word-for-word

tam — Him anu — following atha — then vaṭaḥ — the banyan tree brahman — O brāhmaṇa, Śaunaka salilam — the water loka-samplavaḥ — the annihilation of the universe tirodhāyi — they disappeared kṣaṇāt — immediately asya — in front of him sva-āśrame — in his own hermitage pūrva-vat — as previously sthitaḥ — he was present.

Blended reading (Sanskrit + English inline)

tam anv atha vaṭo brahman

tam

Him

anu

following

atha

then

vaṭaḥ

the banyan tree

brahman

O brāhmaṇa, Śaunaka

salilaṁ loka-samplavaḥ

salilam

the water

loka-samplavaḥ

the annihilation of the universe

tirodhāyi kṣaṇād asya

tirodhāyi

they disappeared

kṣaṇāt

immediately

asya

in front of him

svāśrame pūrva-vat sthitaḥ

sva-āśrame

in his own hermitage

pūrva-vat

as previously

sthitaḥ

he was present.

After the Lord disappeared, O brāhmaṇa, the banyan tree, the great water and the dissolution of the universe all vanished as well, and in an instant Mārkaṇḍeya found himself back in his own hermitage, just as before.

Purport

Thus end the purports of the humble servants of His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda to the Twelfth Canto, Ninth Chapter, of the Śrīmad-Bhāgavatam, entitled “Mārkaṇḍeya Ṛṣi Sees the Illusory Potency of the Lord.”

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

O brāhmaṇa! After the Lord disappeared, the banyan tree, the water and the dissolution of the universe all vanished as well, and in an instant Mārkaṇḍeya found himself back in his own hermitage, just as before. Within one instant of time, seven kalpas of time (seven dissolutions) had been contracted, by the inconceivable energy of the Lord. Tirodhāyi is a reflexive verb, in aorist tense. Thus ends the commentary on Ninth Chapter of the Twelfth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas. Chapter Ten Mārkaṇḍeya Meets Śiva 12.10: Lord Śiva and Umā Glorify Mārkaṇḍeya Ṛṣi 10. Lord Śiva and Umā Glorify Mārkaṇḍeya Ṛṣi 12.10 Summary In this chapter Śrī Sūta Gosvāmī describes how Mārkaṇḍeya Ṛṣi received benedictions from Lord Śiva. Once, as Lord Śiva was traveling in the sky with his wife, Pārvatī, he came across Śrī Mārkaṇḍeya merged in meditative trance. At the request of Parvatī, Lord Śiva presented himself before the sage to grant him the result of his austerities. Coming out of his trance, Śrī Mārkaṇḍeya saw Lord Śiva, the spiritual master of the three worlds, together with Parvatī, and he worshiped them by offering them obeisances, words of greeting and a sitting place. Then Lord Śiva praised the saintly devotees of the Personality of Godhead and requested Śrī Mārkaṇḍeya to choose whatever benediction he desired. Mārkaṇḍeya begged for unflinching devotion to the Supreme Lord Śrī Hari, to the devotees of the Supreme Lord and to Lord Śiva himself. Satisfied with Mārkaṇḍeya's devotion, Lord Śiva awarded him the boons of renown, freedom from old age and death until the time of universal dissolution, knowledge of all three phases of time, renunciation, realized knowledge and the position of a teacher of the Purāṇas. Those who chant and hear the story of Mārkaṇḍeya Ṛṣi will attain liberation from material life, which is based on the accumulated desires generated from fruitive work.

Personal Guidance

After the Lord vanishes, the banyan, the water, and the dissolution all vanish too — and in an instant Markandeya is back in his asrama. The whole long ordeal turns out to be a teaching. Time inside maya can collapse the moment its purpose is served.

Reflection Questions

What 'long ordeal' of mine may collapse the moment I see its lesson?
What is the Lord trying to show me through it?

📝 My note

Source: vedabase.io