०९७

त्रैगुण्याद्भिन्नरूपं भवति हि भुवने हीनमध्योत्तमं यत्
ज्ञानं श्रद्धा च कर्ता वसतिरपि सुखं कर्म चाहारभेदाः ।
त्वत्क्षेत्रत्वन्निषेवादि तु यदिह पुनस्त्वत्परं तत्तु सर्वं
प्राहुर्नैर्गुण्यनिष्ठं तदनुभजनतो मङ्क्षु सिद्धो भवेयम् ॥ ९७१॥

त्रैगुण्याद्भिन्नरूपं भवति हि भुवने हीनमध्योत्तमं यत्
ज्ञानं श्रद्धा च कर्ता वसतिरपि सुखं कर्म चाहारभेदाः ।
त्वत्क्षेत्रत्वन्निषेवादि तु यदिह पुनस्त्वत्परं तत्तु सर्वं
प्राहुर्नैर्गुण्यनिष्ठं तदनुभजनतो मङ्क्षु सिद्धो भवेयम् ॥ ९७१॥

In this world, under the influence of the three gunas (Sattva, Rajas and Tamas), various matters, like knowledge and faith, doer and dwelling, joy and action, fall into three different categories of low, medium and sublime, according to the degree of their association with one or other of these gunas. However, this differentiation is absent in Thy temple, Thy worship and everything else connected with Thee, as these transcend the three gunas. By resorting steadily to these, I shall soon attain perfection.

त्वय्येव न्यस्तचित्तः सुखमयि विचरन्सर्वचेष्टास्त्वदर्थं
त्वद्भक्तैस्सेव्यमानानपि चरितचरानाश्रयन् पुंण्यदेशान् ।
दस्यौ विप्रे मृगादिष्वपि च सममतिर्मुच्यमानावमान
स्पर्धासूयादिदोषः सततमखिलभूतेषु संपूजये त्वाम् ॥ ९७२॥

त्वय्येव न्यस्तचित्तः सुखमयि विचरन्सर्वचेष्टास्त्वदर्थं
त्वद्भक्तैस्सेव्यमानानपि चरितचरानाश्रयन् पुंण्यदेशान् ।
दस्यौ विप्रे मृगादिष्वपि च सममतिर्मुच्यमानावमान
स्पर्धासूयादिदोषः सततमखिलभूतेषु संपूजये त्वाम् ॥ ९७२॥

Roaming about happily with mind concentrated on Thee alone, and dedicating all actions to Thee, visiting holy places resorted to by Thy devotees currently and in the past, I shall, O Lord, forever worship Thee alone in all beings, viewing with equivalence, the robber, the low-born, the high-born, animals and all others, and shaking free from feelings such as, honour and dishonour, rivalry and jealousy.

त्वद्भावो यावदेषु स्फुरति न विशदं तावदेवं ह्युपास्तिं
कुर्वन्नैकात्म्यबोधे झटिति विकसति त्वन्मयोऽहं चरेयम् ।
त्वद्धर्मस्यास्य तावत्किमपि न भगवन् प्रस्तुतस्य प्रणाश
स्तस्मात्सर्वात्मनैव प्रदिश मम विभो भक्तिमार्गं मनोझम् ॥ ९७३॥

त्वद्भावो यावदेषु स्फुरति न विशदं तावदेवं ह्युपास्तिं
कुर्वन्नैकात्म्यबोधे झटिति विकसति त्वन्मयोऽहं चरेयम् ।
त्वद्धर्मस्यास्य तावत्किमपि न भगवन् प्रस्तुतस्य प्रणाश
स्तस्मात्सर्वात्मनैव प्रदिश मम विभो भक्तिमार्गं मनोझम् ॥ ९७३॥

I shall continue Thy worship in the above manner until the stage when I can clearly recognise Thy presence in these beings (robbers, etc) and such recognition becomes firmly ingrained in me. As soon as that knowledge of the oneness of the Soul in all beings bursts forth on me suddenly, I shall go forth with the sense of complete identification with Thee. Once having taken to the Path of Devotion, there can be no deviation or fall from it to the devotee. Hence, O Lord, may Thou set me fully on that captivating path.

तञ्चैनं भक्तियोगं द्रढयितुमयि मे साध्यमारोग्यमायु
र्दिष्ट्या तत्रापि सेव्यं तव चरणमहो भेषजायेव दुग्धम् ।
मार्कण्डेयो हि पूर्वं गणकनिगदितद्वादशाब्दायुरुच्चैः
सेवित्वा वत्सरं त्वां तव भटनिवहैर्द्रावयामास मृत्युम् ॥ ९७४॥

तञ्चैनं भक्तियोगं द्रढयितुमयि मे साध्यमारोग्यमायु
र्दिष्ट्या तत्रापि सेव्यं तव चरणमहो भेषजायेव दुग्धम् ।
मार्कण्डेयो हि पूर्वं गणकनिगदितद्वादशाब्दायुरुच्चैः
सेवित्वा वत्सरं त्वां तव भटनिवहैर्द्रावयामास मृत्युम् ॥ ९७४॥

The two prerequisites of good health and long life needed for firming up my devotion to Thee are, luckily, attainable by treading that very path of devotion, in the like manner as drinking of milk being prescribed as cure for one’s illness, which is, indeed, wonderful. It is well known that Markandeya, whose span of life had been predicted by astrologers to be a mere 12 years, successfully averted death by fervently worshipping Thee for one year (12 months), thereby gaining the assistance of Thy soldiers to drive Death away.

मार्कण्डेयश्चिरायुस्स खलु पुनरपि त्वत्परः पुष्पभद्रा
तीरे निन्ये तपस्यन्नतुलसुखरतिः षट् तु मन्वन्तराणि ।
देवेन्द्रस्सप्तमस्तं सुरयुवतिमरुन्मन्मथैर्मोहयिष्यन्
योगोष्मप्लुष्यमाणैर्न तु पुनरशकत्त्वज्जनं निर्जयेत् कः ॥ ९७५॥

मार्कण्डेयश्चिरायुस्स खलु पुनरपि त्वत्परः पुष्पभद्रा
तीरे निन्ये तपस्यन्नतुलसुखरतिः षट् तु मन्वन्तराणि ।
देवेन्द्रस्सप्तमस्तं सुरयुवतिमरुन्मन्मथैर्मोहयिष्यन्
योगोष्मप्लुष्यमाणैर्न तु पुनरशकत्त्वज्जनं निर्जयेत् कः ॥ ९७५॥

Markandeya, who thus gained long life, did penance for six aeons or Manvantaras (reign of six Manus), on the banks of the river Pushpabhadra, with his mind totally immersed in the incomparable Bliss arising out of devotion to Thee. In the seventh aeon, Vaivaswata Manvantara, the then ruling Indra made a foolhardy attempt to entice him (Markandeya) with celestial damsels, the gentle mountain breeze and the god of love (Manmatha), all of whom soon came to grief by being scorched in the fire of Markandeya’s penance (Yoga) and failed in their mission. Who can, indeed, ever overcome Thy devotees ?

प्रीत्या नारायणाख्यस्त्वमथ नरसखः प्राप्तवानस्य पार्श्वं
तुष्ट्या तोष्टूयमानः स तु विविधवरैर्लोभितो नानुमेने ।
द्रष्टुं मायां त्वदीयां किल पुनरवृणोद्भक्तितृप्तान्तरात्मा
मायादुःखानभिज्ञस्तदपि मृगयते नूनमाश्चर्यहेतोः ॥ ९७६॥

प्रीत्या नारायणाख्यस्त्वमथ नरसखः प्राप्तवानस्य पार्श्वं
तुष्ट्या तोष्टूयमानः स तु विविधवरैर्लोभितो नानुमेने ।
द्रष्टुं मायां त्वदीयां किल पुनरवृणोद्भक्तितृप्तान्तरात्मा
मायादुःखानभिज्ञस्तदपि मृगयते नूनमाश्चर्यहेतोः ॥ ९७६॥

Thereafter, Thou did appear before him (Markandeya) in Thy form as Narayana, accompanied by Thy companion Nara, whereupon, he sang Thy praises with great joy at his good luck in getting Thy vision. Being entirely satisfied with his devotion to Thee, he declined to accept any of the boons offered by Thee. His only desire was to be vouchsafed a vision of Thy Maya (delusive power), presumably, out of curiosity, because he had never experienced the sorrows caused by her.

याते त्वय्याशु वाताकुलजलदगलत्तोयपूर्णातिघूर्ण
त्सप्तार्णोराशि मग्ने जगति स तु जले सम्भ्रमन्वर्षकोटीः ।
दीनः प्रैक्षिष्ट दूरे वटदलशयनं कञ्चिदाश्चर्यबालं
त्वामेव श्यामलाङ्गं वदनसरसिजन्यस्तपादाङ्गुलीकम् ॥ ९७७॥

याते त्वय्याशु वाताकुलजलदगलत्तोयपूर्णातिघूर्ण
त्सप्तार्णोराशि मग्ने जगति स तु जले सम्भ्रमन्वर्षकोटीः ।
दीनः प्रैक्षिष्ट दूरे वटदलशयनं कञ्चिदाश्चर्यबालं
त्वामेव श्यामलाङ्गं वदनसरसिजन्यस्तपादाङ्गुलीकम् ॥ ९७७॥

Soon after Thou vanished (from Markandeya’s sight), the Great Deluge came, and Markandeya floated away from his hermitage on the turbulent waters of the seven seas which were rapidly getting inundated by the rains pouring from the wind-driven clouds. Exhausted by being tossed about on the flood waters for millions of years, he (Markandeya), who had not yet realised that this was all the work of Vishnumaya whom he had wished to see, espied at a great distance, an indescribably wonderful child of dark blue complexion, lying on a Banyan leaf, dispelling the darkness with its glow. The child had its foot raised to its lips and had its lotus-like toe held in its lotus-like hand and inserted into its lotus-like mouth, and was sucking its toe with a beatific smile on its face. This was the vision of unsurpassed beauty that Markandeya had.

दृष्ट्वा त्वां हृष्टरोमा त्वरितमभिगतः स्प्रष्टुकामो मुनीन्द्रः
श्वासेनान्तर्निविष्टः पुनरिह सकलं दृष्टवान् विष्टपौघम् ।
भूयोऽपि श्वासवातैर्बहिरनुपतितो वीक्षितस्त्वत्कटाक्षै
र्मोदादाश्लेष्टुकामस्त्वयि पिहिततनौ स्वाश्रमे प्राग्वदासीत् ॥ ९७८॥

दृष्ट्वा त्वां हृष्टरोमा त्वरितमभिगतः स्प्रष्टुकामो मुनीन्द्रः
श्वासेनान्तर्निविष्टः पुनरिह सकलं दृष्टवान् विष्टपौघम् ।
भूयोऽपि श्वासवातैर्बहिरनुपतितो वीक्षितस्त्वत्कटाक्षै
र्मोदादाश्लेष्टुकामस्त्वयि पिहिततनौ स्वाश्रमे प्राग्वदासीत् ॥ ९७८॥

Thrilled on seeing Thee (as the child on the Banyan leaf), Markandeya, with hair standing on end all over his body, rushed towards Thee, wishing to touch Thee, and was immediately sucked in by the inhalation of Thy breath. Inside Thee, he saw all the worlds. Then, on being ejected by the exhalation of Thy breath, and being overjoyed by the touch of Thy side-long glance, he reached out to embrace Thee. However, on Thy sudden disappearance, he found himself back in his hermitage as before.

गौर्या सार्धं तदग्रे पुरभिदथ गतस्त्वत्प्रियप्रेक्षणार्थी
सिद्धानेवास्य दत्त्वा स्वयमयमजरामृत्युतादीन् गतोऽभूत् ।
एवं त्वत्सेवयैव स्मररिपुरपि स प्रीयते येन तस्मा
न्मूर्तित्रय्यात्मकस्त्वं ननु सकलनियन्तेति सुव्यक्तमासीत् ॥ ९७९॥

गौर्या सार्धं तदग्रे पुरभिदथ गतस्त्वत्प्रियप्रेक्षणार्थी
सिद्धानेवास्य दत्त्वा स्वयमयमजरामृत्युतादीन् गतोऽभूत् ।
एवं त्वत्सेवयैव स्मररिपुरपि स प्रीयते येन तस्मा
न्मूर्तित्रय्यात्मकस्त्वं ननु सकलनियन्तेति सुव्यक्तमासीत् ॥ ९७९॥

Then, God Siva, being desirous of seeing Thy favourite devotee, and accompanied by His consort, Goddess Parvati, appeared before Markandeya and voluntarily granted him the boons of agelessness and immortality, which he (Markandeya) had already acquired by his penance. This makes it clear that even Siva is pleased by worship of Thee, and hence, that Thou art, in truth, the embodiment of the Trinity, Brahma, Vishnu and Siva, and the Inner Controller of all.

त्र्यंशेऽस्मिन्सत्यलोके विधिहरिपुरभिन्मन्दिराण्यूर्ध्वमूर्ध्वं
तेभ्योऽप्यूर्ध्वं तु मायाविकृतिविरहितो भाति वैकुण्ठलोकः ।
तत्र त्वं कारणाम्भस्यपि पशुपकुले शुद्धसत्त्वैकरूपी
सच्चिद्ब्रह्माद्वयात्मा पवनपुरपते पाहि मां सर्वरोगात् ॥ ९७१०॥

त्र्यंशेऽस्मिन्सत्यलोके विधिहरिपुरभिन्मन्दिराण्यूर्ध्वमूर्ध्वं
तेभ्योऽप्यूर्ध्वं तु मायाविकृतिविरहितो भाति वैकुण्ठलोकः ।
तत्र त्वं कारणाम्भस्यपि पशुपकुले शुद्धसत्त्वैकरूपी
सच्चिद्ब्रह्माद्वयात्मा पवनपुरपते पाहि मां सर्वरोगात् ॥ ९७१०॥

Above the three abodes of Brahma, Vishnu and Siva, situated one above the other in Satyaloka, shines Vaikunttha, which is totally free from Maya. Thou, who dost shine in that Vaikunttha, as also in the primeval (causal) waters and in the Gokula, art the embodiment of pure Sattva and the non-dual Brahman or Existence-Consciousness-Bliss Absolute. O Lord of Guruvayur, may Thou protect me from all ailments.