Markandeya's Prayers to Nara-Narayana Rishi

Verse 1 (bhagavata.12.8.1)

श्रीशौनक उवाच सूत जीव चिरं साधो वद नो वदतां वर । तमस्यपारे भ्रमतां नृणां त्वं पारदर्शनः ॥ १ ॥

śrī-śaunaka uvāca sūta jīva ciraṁ sādho vada no vadatāṁ vara tamasy apāre bhramatāṁ nṝṇāṁ tvaṁ pāra-darśanaḥ

Shri Shaunaka said: O Suta, may you live long, O saintly one, best among speakers! Please continue to speak to us, for you alone can show the far shore to those wandering in this boundless darkness.

Verse 2 (bhagavata.12.8.2)

आहुश्चिरायुषमृषिं मृकण्डतनयं जनाः । यः कल्पान्ते ह्युर्वरितो येन ग्रस्तमिदं जगत् ॥ २ ॥

āhuś cirāyuṣam ṛṣiṁ mṛkaṇḍu-tanayaṁ janāḥ yaḥ kalpānte hy urvarito yena grastam idaṁ jagat

People say that the sage Markandeya, son of Mrikandu, is exceedingly long-lived — that he alone remained at the end of a kalpa, when this whole world had been swallowed up.

Verse 3 (bhagavata.12.8.3)

स वा अस्मत्कुलोत्पन्नः कल्पेऽस्मिन् भार्गवर्षभः । नैवाधुनापि भूतानां सम्प्लवः कोऽपि जायते ॥ ३ ॥

sa vā asmat-kulotpannaḥ kalpe ’smin bhārgavarṣabhaḥ naivādhunāpi bhūtānāṁ samplavaḥ ko ’pi jāyate

Yet that same Markandeya, foremost of the Bhrigus, was born in our own family in this very kalpa — and no dissolution of beings has occurred even now, in our own time.

Verse 4 (bhagavata.12.8.4)

एक एवार्णवे भ्राम्यन् ददर्श पुरुषं किल । वटपत्रपुटे तोकं शयानं त्वेकमद्भुतम् ॥ ४ ॥

eka evārṇave bhrāmyan dadarśa puruṣaṁ kila vaṭa-patra-puṭe tokaṁ śayānaṁ tv ekam adbhutam

It is said that once, wandering alone upon the cosmic ocean, he saw a wondrous Person — an infant lying alone within the fold of a banyan leaf.

Verse 5 (bhagavata.12.8.5)

एष नः संशयो भूयान् सूत कौतूहलं यतः । तं नश्छिन्धि महायोगिन् पुराणेष्वपि सम्मतः ॥ ५ ॥

eṣa naḥ saṁśayo bhūyān sūta kautūhalaṁ yataḥ taṁ naś chindhi mahā-yogin purāṇeṣv api sammataḥ

This is our great doubt, O Suta, the source of our deep curiosity. Please dispel it for us, O great yogi, you who are honored as an authority even among the Puranas.

Verse 6 (bhagavata.12.8.6)

सूत उवाच प्रश्नस्त्वया महर्षेऽयं कृतो लोकभ्रमापहः । नारायणकथा यत्र गीता कलिमलापहा ॥ ६ ॥

sūta uvāca praśnas tvayā maharṣe ’yaṁ kṛto loka-bhramāpahaḥ nārāyaṇa-kathā yatra gītā kali-malāpahā

Suta said: O great sage, the question you have asked removes the world's confusion, for it leads directly into the account of Narayana, which washes away the impurity of this age of Kali.

Verse 7 (bhagavata.12.8.7)

प्राप्तद्विजातिसंस्कारो मार्कण्डेयः पितुः क्रमात् । छन्दांस्यधीत्य धर्मेण तपःस्वाध्यायसंयुतः ॥ ७ ॥

prāpta-dvijāti-saṁskāro mārkaṇḍeyaḥ pituḥ kramāt chandāṁsy adhītya dharmeṇa tapaḥ-svādhyāya-saṁyutaḥ

Having duly received the sacraments of the twice-born from his father in due succession, Markandeya studied the Vedic meters in accordance with dharma, and devoted himself to austerity and the recitation of scripture.

Verse 8 (bhagavata.12.8.8)

बृहद्व्रतधरः शान्तो जटिलो वल्कलाम्बरः । बिभ्रत् कमण्डलुं दण्डमुपवीतं समेखलम् ॥ ८ ॥

bṛhad-vrata-dharaḥ śānto jaṭilo valkalāmbaraḥ bibhrat kamaṇḍaluṁ daṇḍam upavītaṁ sa-mekhalam

Holding to the great vow of lifelong celibacy, tranquil, his hair matted, clothed in bark garments, he carried the water pot, the staff, the sacred thread and the girdle of a brahmachari.

Verse 9 (bhagavata.12.8.9)

कृष्णाजिनं साक्षसूत्रं कुशांश्च नियमर्द्धये । अग्न्यर्कगुरुविप्रात्मस्वर्चयन् सन्ध्ययोर्हरिम् ॥ ९ ॥

kṛṣṇājinaṁ sākṣa-sūtraṁ kuśāṁś ca niyamarddhaye agny-arka-guru-viprātmasv arcayan sandhyayor harim

For the fulfillment of his vows he wore a black deerskin, held a rosary of beads, and carried kusha grass; at the two twilights he worshipped the sacred fire, the sun, his guru, the brahmanas and his own self, and thus worshipped Hari.

Verse 10 (bhagavata.12.8.10)

सायं प्रातः स गुरवे भैक्ष्यमाहृत्य वाग्यतः । बुभुजे गुर्वनुज्ञातः सकृन्नो चेदुपोषितः ॥ १० ॥

sāyaṁ prātaḥ sa gurave bhaikṣyam āhṛtya vāg-yataḥ bubhuje gurv-anujñātaḥ sakṛn no ced upoṣitaḥ

Morning and evening he would beg alms and bring them, in silence, to his guru; only with his guru's permission would he eat, once a day — and if not permitted, he would simply fast.

Verse 11 (bhagavata.12.8.11)

एवं तपःस्वाध्यायपरो वर्षाणामयुतायुतम् । आराधयन् हृषीकेशं जिग्ये मृत्युं सुदुर्जयम् ॥ ११ ॥

evaṁ tapaḥ-svādhyāya-paro varṣāṇām ayutāyutam ārādhayan hṛṣīkeśaṁ jigye mṛtyuṁ su-durjayam

Thus devoted to austerity and scriptural study for tens of thousands upon tens of thousands of years, worshipping Hrishikesha, he conquered death itself, though death is exceedingly hard to conquer.

Verse 12 (bhagavata.12.8.12)

ब्रह्मा भृगुर्भवो दक्षो ब्रह्मपुत्राश्च येऽपरे । नृदेवपितृभूतानि तेनासन्नतिविस्मिताः ॥ १२ ॥

brahmā bhṛgur bhavo dakṣo brahma-putrāś ca ye ’pare nṛ-deva-pitṛ-bhūtāni tenāsann ati-vismitāḥ

Brahma, Bhrigu, Shiva, Daksha, and the other sons of Brahma, along with men, gods, ancestors and spirits — all were struck with the greatest astonishment because of this achievement of his.

Verse 13 (bhagavata.12.8.13)

इत्थं बृहद्व्रतधरस्तपःस्वाध्यायसंयमैः । दध्यावधोक्षजं योगी ध्वस्तक्लेशान्तरात्मना ॥ १३ ॥

itthaṁ bṛhad-vrata-dharas tapaḥ-svādhyāya-saṁyamaiḥ dadhyāv adhokṣajaṁ yogī dhvasta-kleśāntarātmanā

Thus, holding to his great vow, through austerity, scriptural study and self-restraint, the yogi meditated upon the transcendent Lord, his inner self freed of all afflictions.

Verse 14 (bhagavata.12.8.14)

तस्यैवं युञ्जतश्चित्तं महायोगेन योगिनः । व्यतीयाय महान् कालो मन्वन्तरषडात्मकः ॥ १४ ॥

tasyaivaṁ yuñjataś cittaṁ mahā-yogena yoginaḥ vyatīyāya mahān kālo manvantara-ṣaḍ-ātmakaḥ

As that yogi thus fixed his mind through the great practice of yoga, a vast span of time passed — comprising six entire Manvantaras.

Verse 15 (bhagavata.12.8.15)

एतत् पुरन्दरो ज्ञात्वा सप्तमेऽस्मिन् किलान्तरे । तपोविशङ्कितो ब्रह्मन्नारेभे तद्विघातनम् ॥ १५ ॥

etat purandaro jñātvā saptame ’smin kilāntare tapo-viśaṅkito brahmann ārebhe tad-vighātanam

Learning of this in the current, seventh Manvantara, Indra grew apprehensive of his austerity, O brahmana, and set about trying to obstruct it.

Verse 16 (bhagavata.12.8.16)

गन्धर्वाप्सरसः कामं वसन्तमलयानिलौ । मुनये प्रेषयामास रजस्तोकमदौ तथा ॥ १६ ॥

gandharvāpsarasaḥ kāmaṁ vasanta-malayānilau munaye preṣayām āsa rajas-toka-madau tathā

He sent against the sage the Gandharvas and Apsaras, Kamadeva, the season of spring, the breeze from the Malaya hills, and also passion and its offspring, intoxication.

Verse 17 (bhagavata.12.8.17)

ते वै तदाश्रमं जग्मुर्हिमाद्रेः पार्श्व उत्तरे । पुष्पभद्रा नदी यत्र चित्राख्या च शिला विभो ॥ १७ ॥

te vai tad-āśramaṁ jagmur himādreḥ pārśva uttare puṣpabhadrā nadī yatra citrākhyā ca śilā vibho

They went, O powerful one, to that hermitage on the northern slope of the Himalayas, where the river Pushpabhadra flows past the rock known as Chitra.

Verse 18 (bhagavata.12.8.18)

तदाश्रमपदं पुण्यं पुण्यद्रुमलताञ्चितम् । पुण्यद्विजकुलाकीर्णं पुण्यामलजलाशयम् ॥ १८ ॥

tad-āśrama-padaṁ puṇyaṁ puṇya-druma-latāñcitam puṇya-dvija-kulākīrṇaṁ puṇyāmala-jalāśayam

That sacred hermitage site was adorned with holy trees and creepers, thronged with families of sacred birds, and graced by pure, unsullied ponds.

Verse 19 (bhagavata.12.8.19)

मत्तभ्रमरसङ्गीतं मत्तकोकिलकूजितम् । मत्तबर्हिनटाटोपं मत्तद्विजकुलाकुलम् ॥ १९ ॥

matta-bhramara-saṅgītaṁ matta-kokila-kūjitam matta-barhi-naṭāṭopaṁ matta-dvija-kulākulam

It resounded with the humming of intoxicated bees, the cooing of ecstatic cuckoos and the dancing display of exultant peacocks; it teemed with madly joyous flocks of birds.

Verse 20 (bhagavata.12.8.20)

वायुः प्रविष्ट आदाय हिमनिर्झरशीकरान् । सुमनोभिः परिष्वक्तो ववावुत्तम्भयन् स्मरम् ॥ २० ॥

vāyuḥ praviṣṭa ādāya hima-nirjhara-śīkarān sumanobhiḥ pariṣvakto vavāv uttambhayan smaram

The breeze entered there carrying the cool spray of snow-fed waterfalls, embraced by fragrant flowers, blowing so as to arouse the spirit of desire.

Verse 21 (bhagavata.12.8.21)

उद्यच्चन्द्रनिशावक्त्रः प्रवालस्तबकालिभिः । गोपद्रुमलताजालैस्तत्रासीत् कुसुमाकरः ॥ २१ ॥

udyac-candra-niśā-vaktraḥ pravāla-stabakālibhiḥ gopa-druma-latā-jālais tatrāsīt kusumākaraḥ

With the rising moon as the face of night, and thick clusters of fresh sprouts covering the trees and creepers all around, spring itself came to dwell there.

Verse 22 (bhagavata.12.8.22)

अन्वीयमानो गन्धर्वैर्गीतवादित्रयूथकैः । अदृश्यतात्तचापेषुः स्वःस्त्रीयूथपतिः स्मरः ॥ २२ ॥

anvīyamāno gandharvair gīta-vāditra-yūthakaiḥ adṛśyatātta-cāpeṣuḥ svaḥ-strī-yūtha-patiḥ smaraḥ

Followed by troupes of Gandharvas singing and playing instruments, Kamadeva, lord of the hosts of celestial women, appeared there, his bow and arrows in hand.

Verse 23 (bhagavata.12.8.23)

हुत्वाग्निं समुपासीनं ददृशुः शक्रकिङ्कराः । मीलिताक्षं दुराधर्षं मूर्तिमन्तमिवानलम् ॥ २३ ॥

hutvāgniṁ samupāsīnaṁ dadṛśuḥ śakra-kiṅkarāḥ mīlitākṣaṁ durādharṣaṁ mūrtimantam ivānalam

Indra's servants found the sage seated in worship, having just offered oblations into the fire, his eyes closed, unassailable, as if fire itself had taken bodily form.

Verse 24 (bhagavata.12.8.24)

ननृतुस्तस्य पुरतः स्त्रियोऽथो गायका जगुः । मृदङ्गवीणापणवैर्वाद्यं चक्रुर्मनोरमम् ॥ २४ ॥

nanṛtus tasya purataḥ striyo ’tho gāyakā jaguḥ mṛdaṅga-vīṇā-paṇavair vādyaṁ cakrur mano-ramam

The women danced before him, the singers sang, and they filled the air with the enchanting music of drums, vinas and cymbals.

Verse 25 (bhagavata.12.8.25)

सन्दधेऽस्त्रं स्वधनुषि कामः पञ्चमुखं तदा । मधुर्मनो रजस्तोक इन्द्रभृत्या व्यकम्पयन् ॥ २५ ॥

sandadhe ’straṁ sva-dhanuṣi kāmaḥ pañca-mukhaṁ tadā madhur mano rajas-toka indra-bhṛtyā vyakampayan

Then Kamadeva fitted his five-tipped arrow to his bow, while Madhu the spring month, passion's offspring, and the other servants of Indra tried their utmost to shake his mind.

Verse 26 (bhagavata.12.8.26)

क्रीडन्त्याः पुञ्जिकस्थल्याः कन्दुकैः स्तनगौरवात् । भृशमुद्विग्नमध्यायाः केशविस्रंसितस्रजः ॥ २६ ॥

krīḍantyāḥ puñjikasthalyāḥ kandukaiḥ stana-gauravāt bhṛśam udvigna-madhyāyāḥ keśa-visraṁsita-srajaḥ

As the apsara Punjikasthali played with her balls, her waist swayed heavily beneath the weight of her breasts, and the garland in her hair came loose.

Verse 27 (bhagavata.12.8.27)

इतस्ततोभ्रमद्दृष्टेश्चलन्त्या अनुकन्दुकम् । वायुर्जहार तद्वासः सूक्ष्मं त्रुटितमेखलम् ॥ २७ ॥

itas tato bhramad-dṛṣṭeś calantyā anu kandukam vāyur jahāra tad-vāsaḥ sūkṣmaṁ truṭita-mekhalam

As her gaze darted here and there, chasing after the ball, the wind carried off her thin garment, its knot already loosened.

Verse 28 (bhagavata.12.8.28)

विससर्ज तदा बाणं मत्वा तं स्वजितं स्मरः । सर्वं तत्राभवन्मोघमनीशस्य यथोद्यमः ॥ २८ ॥

visasarja tadā bāṇaṁ matvā taṁ sva-jitaṁ smaraḥ sarvaṁ tatrābhavan mogham anīśasya yathodyamaḥ

Thinking the sage already conquered, Kamadeva then loosed his arrow — but the whole attempt came to nothing, like the futile striving of one without real power.

Verse 29 (bhagavata.12.8.29)

त इत्थमपकुर्वन्तो मुनेस्तत्तेजसा मुने । दह्यमाना निववृतुः प्रबोध्याहिमिवार्भकाः ॥ २९ ॥

ta ittham apakurvanto munes tat-tejasā mune dahyamānā nivavṛtuḥ prabodhyāhim ivārbhakāḥ

O sage, as they thus tried to harm the muni, they found themselves scorched by his fiery power and withdrew — like children who, waking a serpent, flee in fright.

Verse 30 (bhagavata.12.8.30)

इतीन्द्रानुचरैर्ब्रह्मन् धर्षितोऽपि महामुनिः । यन्नागादहमो भावं न तच्चित्रं महत्सु हि ॥ ३० ॥

itīndrānucarair brahman dharṣito ’pi mahā-muniḥ yan nāgād ahamo bhāvaṁ na tac citraṁ mahatsu hi

O brahmana, though thus assailed by Indra's followers, the great sage never once fell into the sway of ego — and this is no wonder in souls so great.

Verse 31 (bhagavata.12.8.31)

दृष्ट्वा निस्तेजसं कामं सगणं भगवान् स्वराट् । श्रुत्वानुभावं ब्रह्मर्षेर्विस्मयं समगात् परम् ॥ ३१ ॥

dṛṣṭvā nistejasaṁ kāmaṁ sa-gaṇaṁ bhagavān svarāṭ śrutvānubhāvaṁ brahmarṣer vismayaṁ samagāt param

Seeing Kamadeva and his host thus rendered powerless, and hearing of the brahmarshi's glory, the mighty sovereign Indra was struck with the greatest wonder.

Verse 32 (bhagavata.12.8.32)

तस्यैवं युञ्जतश्चित्तं तपःस्वाध्यायसंयमैः । अनुग्रहायाविरासीन्नरनारायणो हरिः ॥ ३२ ॥

tasyaivaṁ yuñjataś cittaṁ tapaḥ-svādhyāya-saṁyamaiḥ anugrahāyāvirāsīn nara-nārāyaṇo hariḥ

While his mind remained thus absorbed through austerity, study and self-discipline, Lord Hari appeared, as Nara-Narayana, to bestow His grace upon him.

Verse 33 (bhagavata.12.8.33)

तौ शुक्लकृष्णौ नवकञ्जलोचनौ चतुर्भुजौ रौरववल्कलाम्बरौ । पवित्रपाणी उपवीतकं त्रिवृत् कमण्डलुं दण्डमृजुं च वैणवम् ॥ ३३ ॥

tau śukla-kṛṣṇau nava-kañja-locanau catur-bhujau raurava-valkalāmbarau pavitra-pāṇī upavītakaṁ tri-vṛt kamaṇḍaluṁ daṇḍam ṛjuṁ ca vaiṇavam

Those two, one fair and one dark, Their eyes like fresh-blossomed lotuses, four-armed, clad in deerskin and bark, Their hands ever purifying, wore the triple sacred thread and carried the water pot and the straight bamboo staff.

Verse 34 (bhagavata.12.8.34)

पद्माक्षमालामुत जन्तुमार्जनं वेदं च साक्षात्तप एव रूपिणौ । तपत्तडिद्वर्णपिशङ्गरोचिषा प्रांशू दधानौ विबुधर्षभार्चितौ ॥ ३४ ॥

padmākṣa-mālām uta jantu-mārjanaṁ vedaṁ ca sākṣāt tapa eva rūpiṇau tapat-taḍid-varṇa-piśaṅga-rociṣā prāṁśū dadhānau vibudharṣabhārcitau

They also bore a rosary of lotus seeds, kusha grass and the Veda itself in visible form — being austerity personified; tall of stature, glowing with a tawny radiance like burnished lightning, they were worshipped by the foremost of the gods.

Verse 35 (bhagavata.12.8.35)

ते वै भगवतो रूपे नरनारायणावृषी । दृष्ट्वोत्थायादरेणोच्चैर्ननामाङ्गेन दण्डवत् ॥ ३५ ॥

te vai bhagavato rūpe nara-nārāyaṇāv ṛṣī dṛṣṭvotthāyādareṇoccair nanāmāṅgena daṇḍa-vat

Beholding these two rishis, Nara and Narayana, who were verily forms of the Supreme Lord, Markandeya rose at once and, with great reverence, prostrated himself full length upon the ground like a fallen staff.

Verse 36 (bhagavata.12.8.36)

स तत्सन्दर्शनानन्दनिर्वृतात्मेन्द्रियाशयः । हृष्टरोमाश्रुपूर्णाक्षो न सेहे तावुदीक्षितुम् ॥ ३६ ॥

sa tat-sandarśanānanda- nirvṛtātmendriyāśayaḥ hṛṣṭa-romāśru-pūrṇākṣo na sehe tāv udīkṣitum

His self, senses and heart entirely dissolved in the bliss of that vision, his hair standing on end and his eyes brimming with tears, he could hardly bear to look upon Them.

Verse 37 (bhagavata.12.8.37)

उत्थाय प्राञ्जलिः प्रह्व औत्सुक्यादाश्लिषन्निव । नमो नम इतीशानौ बभाशे गद्गदाक्षरम् ॥ ३७ ॥

utthāya prāñjaliḥ prahva autsukyād āśliṣann iva namo nama itīśānau babhāṣe gadgadākṣaram

Rising, hands folded, bowed low, as if embracing Them in his eagerness, he addressed those two Lords with choked words, saying again and again, 'Obeisances, obeisances.'

Verse 38 (bhagavata.12.8.38)

तयोरासनमादाय पादयोरवनिज्य च । अर्हणेनानुलेपेन धूपमाल्यैरपूजयत् ॥ ३८ ॥

tayor āsanam ādāya pādayor avanijya ca arhaṇenānulepena dhūpa-mālyair apūjayat

He offered Them a seat, washed Their feet, and worshipped Them with articles of honor, with sandal paste, incense and garlands.

Verse 39 (bhagavata.12.8.39)

सुखमासनमासीनौ प्रसादाभिमुखौ मुनी । पुनरानम्य पादाभ्यां गरिष्ठाविदमब्रवीत् ॥ ३९ ॥

sukham āsanam āsīnau prasādābhimukhau munī punar ānamya pādābhyāṁ gariṣṭhāv idam abravīt

As those two great sages sat comfortably, disposed to bestow their grace, he bowed once more at Their feet and spoke these words to Them, the most venerable of all.

Verse 40 (bhagavata.12.8.40)

श्रीमार्कण्डेय उवाच किं वर्णये तव विभो यदुदीरितोऽसुः संस्पन्दते तमनु वाङ्मनइन्द्रियाणि । स्पन्दन्ति वै तनुभृतामजशर्वयोश्च स्वस्याप्यथापि भजतामसि भावबन्धुः ॥ ४० ॥

śrī-mārkaṇḍeya uvāca kiṁ varṇaye tava vibho yad-udīrito ’suḥ saṁspandate tam anu vāṅ-mana-indriyāṇi spandanti vai tanu-bhṛtām aja-śarvayoś ca svasyāpy athāpi bhajatām asi bhāva-bandhuḥ

Shri Markandeya said: O almighty Lord, how could I possibly describe You? It is You who first stir the vital breath, which then sets speech, mind and the senses into motion — this is true of every embodied being, even of Brahma and Shiva, and certainly of myself. And yet, to those who worship You, You become the most intimate of friends.

Verse 41 (bhagavata.12.8.41)

मूर्ती इमे भगवतो भगवंस्त्रिलोक्याः क्षेमाय तापविरमाय च मृत्युजित्यै । नाना बिभर्ष्यवितुमन्यतनूर्यथेदं सृष्ट्वा पुनर्ग्रससि सर्वमिवोर्णनाभिः ॥ ४१ ॥

mūrtī ime bhagavato bhagavaṁs tri-lokyāḥ kṣemāya tāpa-viramāya ca mṛtyu-jityai nānā bibharṣy avitum anya-tanūr yathedaṁ sṛṣṭvā punar grasasi sarvam ivorṇanābhiḥ

O Lord, these two forms of Yours have appeared for the welfare of the three worlds, for the cessation of suffering, and for the conquest of death. You assume many other forms to protect what You create, just as You created this universe — and then, like a spider, You draw it all back into Yourself.

Verse 42 (bhagavata.12.8.42)

तस्यावितुः स्थिरचरेशितुरङ्घ्रिमूलं यत्स्थं न कर्मगुणकालरजः स्पृशन्ति । यद् वै स्तुवन्ति निनमन्ति यजन्त्यभीक्ष्णं ध्यायन्ति वेदहृदया मुनयस्तदाप्त्यै ॥ ४२ ॥

tasyāvituḥ sthira-careśitur aṅghri-mūlaṁ yat-sthaṁ na karma-guṇa-kāla-rajaḥ spṛśanti yad vai stuvanti ninamanti yajanty abhīkṣṇaṁ dhyāyanti veda-hṛdayā munayas tad-āptyai

Whoever takes shelter at the base of the feet of You, the protector and ruler of all that moves and does not move, is never touched by the dust of karma, the gunas or time. To attain that shelter, sages whose hearts have absorbed the essence of the Veda praise You, bow to You, worship You constantly, and meditate upon You.

Verse 43 (bhagavata.12.8.43)

नान्यं तवाङ्घ्र्युपनयादपवर्गमूर्तेः क्षेमं जनस्य परितोभिय ईश विद्मः । ब्रह्मा बिभेत्यलमतो द्विपरार्धधिष्ण्यः कालस्य ते किमुत तत्कृतभौतिकानाम् ॥ ४३ ॥

nānyaṁ tavāṅghry-upanayād apavarga-mūrteḥ kṣemaṁ janasya parito-bhiya īśa vidmaḥ brahmā bibhety alam ato dvi-parārdha-dhiṣṇyaḥ kālasya te kim uta tat-kṛta-bhautikānām

O Lord, apart from taking shelter at Your feet — which are liberation itself — we know of no true security for one beset by fear on every side. Even Brahma, established for the full span of two parardhas, fears Your time; what then of the creatures he himself has made?

Verse 44 (bhagavata.12.8.44)

तद् वै भजाम्यृतधियस्तव पादमूलं हित्वेदमात्मच्छदि चात्मगुरोः परस्य । देहाद्यपार्थमसदन्त्यमभिज्ञमात्रं विन्देत ते तर्हि सर्वमनीषितार्थम् ॥ ४४ ॥

tad vai bhajāmy ṛta-dhiyas tava pāda-mūlaṁ hitvedam ātma-cchadi cātma-guroḥ parasya dehādy apārtham asad antyam abhijña-mātraṁ vindeta te tarhi sarva-manīṣitārtham

Therefore, with a mind fixed on truth, I take shelter at Your feet, having renounced this body and all else that veils the self, O supreme master of the self. This body and its adjuncts are meaningless, unreal and perishable — merely borrowed knowledge; only by attaining You does one gain everything truly worth desiring.

Verse 45 (bhagavata.12.8.45)

सत्त्वं रजस्तम इतीश तवात्मबन्धो मायामयाः स्थितिलयोदयहेतवोऽस्य । लीला धृता यदपि सत्त्वमयी प्रशान्त्यै नान्ये नृणां व्यसनमोहभियश्च याभ्याम् ॥ ४५ ॥

sattvaṁ rajas tama itīśa tavātma-bandho māyā-mayāḥ sthiti-layodaya-hetavo ’sya līlā dhṛtā yad api sattva-mayī praśāntyai nānye nṛṇāṁ vyasana-moha-bhiyaś ca yābhyām

O Lord, O friend of the soul, sattva, rajas and tamas are Your illusory modes, the causes of this world's maintenance, dissolution and creation. Though You assume all three in play, the form woven of sattva alone brings peace; the other two bring only calamity, delusion and fear to human beings.

Verse 46 (bhagavata.12.8.46)

तस्मात्तवेह भगवन्नथ तावकानां शुक्लां तनुं स्वदयितां कुशला भजन्ति । यत् सात्वताः पुरुषरूपमुशन्ति सत्त्वं लोको यतोऽभयमुतात्मसुखं न चान्यत् ॥ ४६ ॥

tasmāt taveha bhagavann atha tāvakānāṁ śuklāṁ tanuṁ sva-dayitāṁ kuśalā bhajanti yat sātvatāḥ puruṣa-rūpam uśanti sattvaṁ loko yato ’bhayam utātma-sukhaṁ na cānyat

Therefore, O Lord, the wise here worship Your own beloved, pure white form, and that of Your devotees, for the wise devotees hold that sattva itself, in the form of the Supreme Person, is that from which fearlessness and the bliss of the self arise for the world — and from nothing else.

Verse 47 (bhagavata.12.8.47)

तस्मै नमो भगवते पुरुषाय भूम्ने विश्वाय विश्वगुरवे परदैवताय । नारायणाय ऋषये च नरोत्तमाय हंसाय संयतगिरे निगमेश्वराय ॥ ४७ ॥

tasmai namo bhagavate puruṣāya bhūmne viśvāya viśva-gurave para-daivatāya nārāyaṇāya ṛṣaye ca narottamāya haṁsāya saṁyata-gire nigameśvarāya

Obeisances to that Supreme Lord, the Supreme Person, the all-pervading, the universe itself and its teacher, the highest Deity — to Narayana, and also to the sage who is the best of men, to the swan-like Lord whose speech is fully controlled, the master of the Vedas.

Verse 48 (bhagavata.12.8.48)

यं वै न वेद वितथाक्षपथैर्भ्रमद्धीः सन्तं स्वकेष्वसुषु हृद्यपि दृक्पथेषु । तन्माययावृतमतिः स उ एव साक्षा- दाद्यस्तवाखिलगुरोरुपसाद्य वेदम् ॥ ४८ ॥

yaṁ vai na veda vitathākṣa-pathair bhramad-dhīḥ santaṁ svakeṣv asuṣu hṛdy api dṛk-patheṣu tan-māyayāvṛta-matiḥ sa u eva sākṣād ādyas tavākhila-guror upasādya vedam

The one whose mind wanders through the paths of unreal sense-objects fails to recognize You, though You dwell within his own vital airs, his heart, and even along the paths of his own perception; yet that very same person, his understanding covered by Your maya, can know You directly if he approaches You, the primal and universal guru, and receives the Veda from You.

Verse 49 (bhagavata.12.8.49)

यद्दर्शनं निगम आत्मरहःप्रकाशं मुह्यन्ति यत्र कवयोऽजपरा यतन्तः । तं सर्ववादविषयप्रतिरूपशीलं वन्दे महापुरुषमात्मनिगूढबोधम् ॥ ४९ ॥

yad-darśanaṁ nigama ātma-rahaḥ-prakāśaṁ muhyanti yatra kavayo ’ja-parā yatantaḥ taṁ sarva-vāda-viṣaya-pratirūpa-śīlaṁ vande mahā-puruṣam ātma-nigūḍha-bodham

I bow before that Supreme Person, whose vision the Vedas alone reveal as the hidden truth of the self, before whom even the wisest thinkers, striving with Brahma at their head, remain bewildered; whose nature appears in likeness within every philosophical doctrine, yet whose true knowledge remains hidden within the self.