The Four-fold Manifestation

Verse 1 (markandeya.4.1)

मार्कण्डेय उवाच एवं ते द्रोणतनयाः पक्षिणो ज्ञानिनोऽभवन् । वसन्ति ह्यचले विन्ध्ये तानुपास्व च पृच्छ च ॥ 4.1 ॥

mārkaṇḍeya uvāca evaṁ te droṇatanayāḥ pakṣiṇo jñānino ’bhavan vasanti hyacale vindhye tānupāsva ca pṛccha ca

"Thus these sons of Drona became wise birds; they dwell upon the Vindhya mountain — go, wait upon them, and ask them."

Verse 2 (markandeya.4.2)

इत्यृषेर्वचनं श्रुत्वा मार्कण्डेयस्य जैमिनिः । जगाम विन्ध्यशिखरं यत्र ते धर्मपक्षिणः ॥ 4.2 ॥

ityṛṣervacanaṁ śrutvā mārkaṇḍeyasya jaiminiḥ jagāma vindhyaśikharaṁ yatra te dharmapakṣiṇaḥ

Hearing this word of the sage Markandeya, Jaimini went to the Vindhya peak where those righteous birds were.

Verse 3 (markandeya.4.3)

तन्नगासन्नभूतश्च शुश्राठ पठतां ध्वनिम् । श्रुत्वा च विस्मयाविष्टश्चिन्तयामास जैमिनिः ॥ 4.3 ॥

tannagāsannabhūtaśca śuśrāṭha paṭhatāṁ dhvanim śrutvā ca vismayāviṣṭaścintayāmāsa jaiminiḥ

Having come near that mountain, he heard the sound of recitation; and hearing it, filled with wonder, Jaimini reflected.

Verse 4 (markandeya.4.4)

स्थानसौष्ठवसम्पन्नं जितश्वासमविश्रमम् । विस्पष्टमपदोषञ्च पठ्यते द्विजसत्तमैः ॥ 4.4 ॥

sthānasauṣṭhavasampannaṁ jitaśvāsamaviśramam vispaṣṭamapadoṣañca paṭhyate dvijasattamaiḥ

"It is recited with correct posture, breath fully mastered, without pause, distinctly, and free of any faulty pronunciation, by these excellent brahmins" —

Verse 5 (markandeya.4.5)

वियोनिमपि सम्प्राप्तानेतान् मुनिकुमारकान् । चित्रमेतदहं मन्ये न जहाति सरस्वती ॥ 4.5 ॥

viyonimapi samprāptānetān munikumārakān citrametadahaṁ manye na jahāti sarasvatī

"— these sons of a sage, though come to a birth other than the human, I consider this wondrous indeed: learning does not desert them.

Verse 6 (markandeya.4.6)

बन्धुवर्गस्तथा मित्रं यच्चेष्टमपरं गृहे । त्यक्त्वा गच्छति तत्सर्वं न जहाति सरस्वती ॥ 4.6 ॥

bandhuvargastathā mitraṁ yacceṣṭamaparaṁ gṛhe tyaktvā gacchati tatsarvaṁ na jahāti sarasvatī

One's circle of kin, one's friends, and whatever else is dear in one's home — all this one leaves behind and departs; but learning alone never deserts a man."

Verse 7 (markandeya.4.7)

इति सञ्चिन्तयन्नेव विवेश गिरिकन्दरम् । प्रविश्य च ददर्शासौ शिलापट्टगातान् द्विजान् ॥ 4.7 ॥

iti sañcintayanneva viveśa girikandaram praviśya ca dadarśāsau śilāpaṭṭagātān dvijān

Thinking thus, he entered the mountain cave; and entering, he beheld those brahmins seated upon a slab of rock.

Verse 8 (markandeya.4.8)

पठतस्तान् समालोक्य मुखदोषविवर्जितान् । सोऽथ शोकेन हर्षेण सर्वानेवाभ्यभाषत ॥ 4.8 ॥

paṭhatastān samālokya mukhadoṣavivarjitān so ’tha śokena harṣeṇa sarvānevābhyabhāṣata

Beholding them reciting, free of any fault of pronunciation, he then addressed them all, with both sorrow and joy.

Verse 9 (markandeya.4.9)

स्वस्त्यस्तु वो द्विजश्रेष्ठा जैमिनिं मां निबोधत । व्यासशिष्यमनुप्राप्तं भवतां दर्शनोत्सुकम् ॥ 4.9 ॥

svastyastu vo dvijaśreṣṭhā jaiminiṁ māṁ nibodhata vyāsaśiṣyamanuprāptaṁ bhavatāṁ darśanotsukam

"May it be well with you, best of brahmins; know me to be Jaimini, the disciple of Vyasa, who has come here eager for the sight of you."

Verse 10 (markandeya.4.10)

मन्युर्न खलु कर्तव्यो यत् पित्रातीव मन्युना । शप्ताः खगत्वमापन्नाः सर्वथा दिष्टमेव तत् ॥ 4.10 ॥

manyurna khalu kartavyo yat pitrātīva manyunā śaptāḥ khagatvamāpannāḥ sarvathā diṣṭameva tat

"You should feel no resentment that you were cursed by your father in excessive anger and so came to the state of birds — that was surely fate itself, in every way.

Verse 11 (markandeya.4.11)

स्फीतद्रव्ये कुले केचिज्जाताः किल मनस्विनः । द्रव्यनाशे द्विजेन्द्रास्ते शबरेण सुसान्त्विताः ॥ 4.11 ॥

sphītadravye kule kecijjātāḥ kila manasvinaḥ dravyanāśe dvijendrāste śabareṇa susāntvitāḥ

Some, indeed, high-minded men born into families of great wealth, are, O best of brahmins, well consoled by a mere hunter, once their wealth is lost.

Verse 12 (markandeya.4.12)

दत्त्वा याचन्ति पुरुषा हत्वा वध्यन्ति चापरे । पातयित्वा च पात्यन्ते त एव तपसः क्षयात् ॥ 4.12 ॥

dattvā yācanti puruṣā hatvā vadhyanti cāpare pātayitvā ca pātyante ta eva tapasaḥ kṣayāt

Men who once gave now beg; some who once slew are themselves slain; those who once toppled others are themselves toppled — all through the decline of their merit.

Verse 13 (markandeya.4.13)

एतद्दृष्टं सुबहुशो विपरीतं तथा मया । भावाभावसमुच्छेदैरजस्त्रं व्याकुलं जगत् ॥ 4.13 ॥

etaddṛṣṭaṁ subahuśo viparītaṁ tathā mayā bhāvābhāvasamucchedairajastraṁ vyākulaṁ jagat

This I have seen occur reversed many times over; the world is ceaselessly thrown into turmoil by the endless rise and fall of things.

Verse 14 (markandeya.4.14)

इति सञ्चिन्त्य मनसा न शोकं कर्तुमर्हथ । ज्ञानस्य फलमेतावच्छोकहर्षैरधृष्यता ॥ 4.14 ॥

iti sañcintya manasā na śokaṁ kartumarhatha jñānasya phalametāvacchokaharṣairadhṛṣyatā

Reflecting thus in your mind, you ought not to grieve; the very fruit of knowledge is this — that one remains unassailed by grief and joy alike."

Verse 15 (markandeya.4.15)

ततस्ते जैमिनिं सर्वे पाद्यार्घ्याभ्यामपूजयन् । अनामयञ्च पप्रच्छुः प्रणिपत्य महामुनिम् ॥ 4.15 ॥

tataste jaiminiṁ sarve pādyārghyābhyāmapūjayan anāmayañca papracchuḥ praṇipatya mahāmunim

Then they all honored Jaimini with water for the feet and offerings of welcome, and, bowing before that great sage, inquired after his health.

Verse 16 (markandeya.4.16)

अथोचुः खगमाः सर्वे व्यासशिष्यं तपोनिधिम् । सुखोपविष्टं विश्रान्तं पक्षानिलहतक्लमम् ॥ 4.16 ॥

athocuḥ khagamāḥ sarve vyāsaśiṣyaṁ taponidhim sukhopaviṣṭaṁ viśrāntaṁ pakṣānilahataklamam

Then all the birds spoke to that disciple of Vyasa, that treasury of austerity, once he was comfortably seated, rested, his weariness dispelled by the breeze of their wings.

Verse 17 (markandeya.4.17)

पक्षिण ऊचुः अद्य नः सफलं जन्म जीवितञ्च सुजीवितम् । यत् पश्यामः सुरैर्वन्द्यं तव पादाम्बुजद्वयम् ॥ 4.17 ॥

pakṣiṇa ūcuḥ adya naḥ saphalaṁ janma jīvitañca sujīvitam yat paśyāmaḥ surairvandyaṁ tava pādāmbujadvayam

The birds said: "Today our birth has borne fruit, and our life has become a truly good life, in that we behold your two lotus feet, worthy of homage even by the gods.

Verse 18 (markandeya.4.18)

पितृकोपाग्निरुद्भूतो यो नो देहेषु वर्तते । सोऽद्य शान्तिं गतो विप्र युष्मद्दर्शनवारिणा ॥ 4.18 ॥

pitṛkopāgnirudbhūto yo no deheṣu vartate so ’dya śāntiṁ gato vipra yuṣmaddarśanavāriṇā

That fire of our father's wrath which had arisen and dwelt within our bodies has today, O brahmin, been extinguished by the water of the sight of you.

Verse 19 (markandeya.4.19)

कच्चित् ते कुशलं ब्रह्मन्नाश्रमे मृगपक्षिषु । वृक्षेष्वथ लता-गुल्म-त्वक्सार-तृणजातिषु ॥ 4.19 ॥

kaccit te kuśalaṁ brahmannāśrame mṛgapakṣiṣu vṛkṣeṣvatha latā-gulma-tvaksāra-tṛṇajātiṣu

Is all well with you, O brahmin, in your hermitage, among the deer and birds, the trees, the creepers and shrubs, and the various grasses and their kinds?

Verse 20 (markandeya.4.20)

अथवा नैतदुक्तं हि सम्यगस्माभिरादृतैः । भवता सङ्गमो येषां तेषामकुशलं कुतः ॥ 4.20 ॥

athavā naitaduktaṁ hi samyagasmābhirādṛtaiḥ bhavatā saṅgamo yeṣāṁ teṣāmakuśalaṁ kutaḥ

Or rather, this was not rightly said by us in our reverence — for how could ill-being come to those who have met with you?

Verse 21 (markandeya.4.21)

प्रसादञ्च कुरुष्वात्र ब्रूह्यागमनकारणम् । देवानामिव संसर्गो भवतोऽभ्युदयो महान् । केनास्मद्भाग्यगुरुण आनीतो दृष्टिगोचरम् ॥ 4.21 ॥

prasādañca kuruṣvātra brūhyāgamanakāraṇam devānāmiva saṁsargo bhavato ’bhyudayo mahān kenāsmadbhāgyaguruṇa ānīto dṛṣṭigocaram

Show us your favor here, and tell us the reason for your coming; meeting with you, like meeting with the gods, is itself a great good fortune. By what great turn of our own fortune have you been brought within our sight?"

Verse 22 (markandeya.4.22)

जैमिनिरुवाच श्रूयतां द्विजशार्दूलाः कारणं येन कन्दरम् । विन्ध्यस्येहागतो रम्यं रेवावारिकणोक्षितम् । सन्देहान् भारते शास्त्रे तान् प्रष्टुं गतवानहम् ॥ 4.22 ॥

jaiminiruvāca śrūyatāṁ dvijaśārdūlāḥ kāraṇaṁ yena kandaram vindhyasyehāgato ramyaṁ revāvārikaṇokṣitam sandehān bhārate śāstre tān praṣṭuṁ gatavānaham

Jaimini said: "Hear, O tigers among the twice-born, the reason for which I have come here to this delightful cave of the Vindhya, sprinkled with the spray of the Reva's waters. I went to ask certain doubts of mine concerning the scripture called the Mahabharata.

Verse 23 (markandeya.4.23)

मार्कण्डेयं महात्मानं पूर्वं भृगुकुलोद्वहम् । तमहं पृष्टवान् प्राप्य सन्देहान् भरतं प्रति ॥ 4.23 ॥

mārkaṇḍeyaṁ mahātmānaṁ pūrvaṁ bhṛgukulodvaham tamahaṁ pṛṣṭavān prāpya sandehān bharataṁ prati

I went first to the great-souled Markandeya, foremost of the line of Bhrigu, and, having come to him, I asked him my doubts concerning the Bharata.

Verse 24 (markandeya.4.24)

स च पृष्टो मया प्राह सन्ति विन्ध्ये महाचले । द्रोणपुत्रा महात्मानस्ते वक्ष्मन्त्यर्थविस्तरम् ॥ 4.24 ॥

sa ca pṛṣṭo mayā prāha santi vindhye mahācale droṇaputrā mahātmānaste vakṣmantyarthavistaram

And he, when questioned by me, said: 'On the great Vindhya mountain there dwell the great-souled sons of Drona; they shall relate to you the full meaning.'

Verse 25 (markandeya.4.25)

तद्वाक्ययोदितश्चेममागतोऽहं महागिरिम् । तच्छृणुध्वमशेषेण श्रुत्वा व्याख्यातुमर्हथ ॥ 4.25 ॥

tadvākyayoditaścemamāgato ’haṁ mahāgirim tacchṛṇudhvamaśeṣeṇa śrutvā vyākhyātumarhatha

Impelled by his words, I have come to this great mountain. Hear my questions fully, and, having heard them, you should explain them to me."

Verse 26 (markandeya.4.26)

पक्षिण ऊचुः विषये सति वक्ष्यामो निर्विशङ्कः शृणुष्व तत् । कथं तन्न वदिष्यामो यदस्मद्बुद्धिगोचरम् ॥ 4.26 ॥

pakṣiṇa ūcuḥ viṣaye sati vakṣyāmo nirviśaṅkaḥ śṛṇuṣva tat kathaṁ tanna vadiṣyāmo yadasmadbuddhigocaram

The birds said: "If it lies within our range, we shall speak of it without hesitation — hear it. How should we not tell what falls within the scope of our understanding?

Verse 27 (markandeya.4.27)

चतुर्ष्वपि हि वेदेषु धर्मशास्त्रेषु चैव हि । समस्तेषु तथाङ्गेषु यच्चान्यद्वेदसंमितम् ॥ 4.27 ॥

caturṣvapi hi vedeṣu dharmaśāstreṣu caiva hi samasteṣu tathāṅgeṣu yaccānyadvedasaṁmitam

In all four Vedas, and likewise in the Dharma-shastras, and in all the Vedangas, and in whatever else is held equal in authority to the Veda —

Verse 28 (markandeya.4.28)

एतेषु गोचरोऽस्माकं बुद्धेर्ब्राह्मणसत्तम । प्रतिज्ञान्तु समारोढुं तथापि नहि शक्नुमः ॥ 4.28 ॥

eteṣu gocaro ’smākaṁ buddherbrāhmaṇasattama pratijñāntu samāroḍhuṁ tathāpi nahi śaknumaḥ

— in all these, O best of brahmins, our understanding has its range; yet even so, we are unable to commit ourselves to a formal promise of a complete answer.

Verse 29 (markandeya.4.29)

तस्माद्वदस्व विश्रब्धं सन्दिग्धं यद्वि भारते । वक्ष्यामस्तव धर्मज्ञ न चेन्मोहो भविष्यति ॥ 4.29 ॥

tasmādvadasva viśrabdhaṁ sandigdhaṁ yadvi bhārate vakṣyāmastava dharmajña na cenmoho bhaviṣyati

Therefore speak with confidence whatever is doubtful to you in the Bharata; we shall answer you, O knower of dharma, and no confusion shall arise."

Verse 30 (markandeya.4.30)

जैमिनिरुवाच सन्दिग्धानीह वस्तूनि भारतं प्रति यानि मे । शृणुध्वममलास्तानि श्रुत्वा व्याख्यातुमर्हथ ॥ 4.30 ॥

jaiminiruvāca sandigdhānīha vastūni bhārataṁ prati yāni me śṛṇudhvamamalāstāni śrutvā vyākhyātumarhatha

Jaimini said: "Hear, O stainless ones, those matters concerning the Bharata that are doubtful to me here; having heard them, you should explain them.

Verse 31 (markandeya.4.31)

कस्मान्मानुषतां प्राप्तो निर्गुणोऽपि जनार्दनः । वासुदेवोऽखिलाधारः सर्वकारणकारणम् ॥ 4.31 ॥

kasmānmānuṣatāṁ prāpto nirguṇo ’pi janārdanaḥ vāsudevo ’khilādhāraḥ sarvakāraṇakāraṇam

Why did Janardana Vasudeva, the support of all things and the cause of all causes, though beyond the qualities, attain to a human state?

Verse 32 (markandeya.4.32)

कस्माच्च पाण्डुपुत्राणामेका सा द्रुपदात्मजा । पञ्चानां महिषी कृष्णा सुमाहनत्र संशयः ॥ 4.32 ॥

kasmācca pāṇḍuputrāṇāmekā sā drupadātmajā pañcānāṁ mahiṣī kṛṣṇā sumāhanatra saṁśayaḥ

And why did that single daughter of Drupada, Krishna, become the queen of all five sons of Pandu? On this too we have great doubt.

Verse 33 (markandeya.4.33)

भेषजं ब्रह्महत्याया बलदेवो महाबलः । तीर्थयात्राप्रसङ्गेन कस्माच्चक्रे हलायुधः ॥ 4.33 ॥

bheṣajaṁ brahmahatyāyā baladevo mahābalaḥ tīrthayātrāprasaṅgena kasmāccakre halāyudhaḥ

Why did the mighty plough-bearing Baladeva undertake a pilgrimage to the sacred fords as remedy for the sin of killing a brahmin?

Verse 34 (markandeya.4.34)

कथं च द्रौपदेयास्तेऽकृतदारा महारथाः । पाण्डुनाथा महात्मानो वधमापुरनाथवत् ॥ 4.34 ॥

kathaṁ ca draupadeyāste ’kṛtadārā mahārathāḥ pāṇḍunāthā mahātmāno vadhamāpuranāthavat

And how did Draupadi's great chariot-warrior sons, though unwed, great-souled and lords of the Pandava line, meet death as though they were without a protector?

Verse 35 (markandeya.4.35)

एतत् सर्वं कथ्यतां मे सन्दिग्धं भारतं प्रति । कृतार्थोहं सुखं येन गच्छेयं निजमाश्रमम् ॥ 4.35 ॥

etat sarvaṁ kathyatāṁ me sandigdhaṁ bhārataṁ prati kṛtārthohaṁ sukhaṁ yena gaccheyaṁ nijamāśramam

Let all this, which is doubtful to me concerning the Bharata, be told to me, so that, my purpose fulfilled, I may go happily to my own hermitage."

Verse 36 (markandeya.4.36)

पक्षिण ऊचुः नमस्कृत्य सुरेशाय विष्णवे प्रभविष्णवे । पुरुषायाप्रमेयाय शाश्वतायाव्ययाय च ॥ 4.36 ॥

pakṣiṇa ūcuḥ namaskṛtya sureśāya viṣṇave prabhaviṣṇave puruṣāyāprameyāya śāśvatāyāvyayāya ca

The birds said: "Having bowed to the lord of the gods, to Vishnu the all-powerful, to the Person immeasurable, eternal and imperishable,

Verse 37 (markandeya.4.37)

चतुर्व्यूहात्मने तस्मै त्रिगुणायागुणाय च । वरिष्ठाय गरिष्ठाय वरेष्यायामृताय च ॥ 4.37 ॥

caturvyūhātmane tasmai triguṇāyāguṇāya ca variṣṭhāya gariṣṭhāya vareṣyāyāmṛtāya ca

to him whose nature is the fourfold manifestation, who possesses the three gunas yet is beyond the gunas, the most excellent, the weightiest, the most desirable, and immortal,

Verse 38 (markandeya.4.38)

यस्मादणुतरं नास्ति यस्मान्नास्ति बृहत्तरम् । येन विश्वमिदं व्याप्तमजेन जगदादिना ॥ 4.38 ॥

yasmādaṇutaraṁ nāsti yasmānnāsti bṛhattaram yena viśvamidaṁ vyāptamajena jagadādinā

than whom nothing is more minute, than whom nothing is more vast, by whom, unborn, the origin of the world, this universe is pervaded,

Verse 39 (markandeya.4.39)

आविर्भाव-तिरोभाव-दृष्टादृष्ट-विलक्षणम् । वदन्ति यद् सृष्टमिदं तथैवान्ते च संहृतम् ॥ 4.39 ॥

āvirbhāva-tirobhāva-dṛṣṭādṛṣṭa-vilakṣaṇam vadanti yad sṛṣṭamidaṁ tathaivānte ca saṁhṛtam

who is distinguished by manifestation and disappearance, by what is seen and unseen — of whom they say that this creation was brought forth by him, and likewise at the end withdrawn back into him —

Verse 40 (markandeya.4.40)

ब्रह्मणे चादिदेवाय नमस्कृत्य समाधिना । ऋक्सामान्युद्गिरन् वक्त्रैर्यः पुनाति जगत्त्रयम् ॥ 4.40 ॥

brahmaṇe cādidevāya namaskṛtya samādhinā ṛksāmānyudgiran vaktrairyaḥ punāti jagattrayam

and having bowed also, in meditation, to Brahma, the primal god, who, uttering the Rik and Sama verses from his mouths, purifies the three worlds,

Verse 41 (markandeya.4.41)

प्रणिपत्य तथेशानमेकबाणविनिर्जितैः । यस्यासुरगणैर्यज्ञा विलुप्यन्ते न यज्विनाम् ॥ 4.41 ॥

praṇipatya tatheśānamekabāṇavinirjitaiḥ yasyāsuragaṇairyajñā vilupyante na yajvinām

and having bowed likewise to Ishana, by whom — with the demon hosts once conquered by a single arrow — the sacrifices of sacrificers are no longer plundered —

Verse 42 (markandeya.4.42)

प्रवक्ष्यामो मतं कृत्स्नं व्यासस्याद्भुतकर्मणः । येन भारतमुद्दिश्य धर्माद्याः प्रकटीकृताः ॥ 4.42 ॥

pravakṣyāmo mataṁ kṛtsnaṁ vyāsasyādbhutakarmaṇaḥ yena bhāratamuddiśya dharmādyāḥ prakaṭīkṛtāḥ

— we shall now declare the entire doctrine of Vyasa, of wondrous deeds, by whom, through the composition of the Bharata, Dharma and the rest have been made manifest.

Verse 43 (markandeya.4.43)

आपो नारा इति प्रोक्ता मुनिभिस्तत्त्वदर्शिभिः । अयनं तस्य ताः पूर्वं तेन नारायणः स्मृतः ॥ 4.43 ॥

āpo nārā iti proktā munibhistattvadarśibhiḥ ayanaṁ tasya tāḥ pūrvaṁ tena nārāyaṇaḥ smṛtaḥ

The waters are called 'nara' by the sages who perceive truth; and since they were formerly his resting-place, he is remembered as Narayana.

Verse 44 (markandeya.4.44)

स देवो भगवान् सर्वं व्याप्य नारायणो विभुः । चतुर्धा संस्थितो ब्रह्मन् सगुणो निर्गुणस्तथा ॥ 4.44 ॥

sa devo bhagavān sarvaṁ vyāpya nārāyaṇo vibhuḥ caturdhā saṁsthito brahman saguṇo nirguṇastathā

That god, the Lord, the all-pervading, all-powerful Narayana, O brahmin, abides in four forms, both with qualities and beyond them.

Verse 45 (markandeya.4.45)

एका मूर्तिरनिर्देश्या शुक्लां पश्यन्ति तां बुधाः । ज्वालामालोपरुद्धाङ्गी निष्ठा सा योगिनां परा ॥ 4.45 ॥

ekā mūrtiranirdeśyā śuklāṁ paśyanti tāṁ budhāḥ jvālāmāloparuddhāṅgī niṣṭhā sā yogināṁ parā

One form is indescribable; the wise perceive it as white; its limbs are enclosed within a garland of flame; it is the supreme resting-place of yogis.

Verse 46 (markandeya.4.46)

दूरस्था चान्तिकस्था च विज्ञेया सा गुणातिगा । वासुदेवाभिधानासौ निर्ममत्वेन दृश्यते ॥ 4.46 ॥

dūrasthā cāntikasthā ca vijñeyā sā guṇātigā vāsudevābhidhānāsau nirmamatvena dṛśyate

It is to be known as both far and near, transcending the gunas; it is seen, called by the name Vasudeva, only through freedom from the sense of 'mine'.

Verse 47 (markandeya.4.47)

रूपवर्णादयस्तस्या न भावाः कल्पनामयाः । अस्त्येव सा सदा शुद्धा सुप्रतिष्ठैकरूपिणी ॥ 4.47 ॥

rūpavarṇādayastasyā na bhāvāḥ kalpanāmayāḥ astyeva sā sadā śuddhā supratiṣṭhaikarūpiṇī

Form, color and the rest are not real properties belonging to it, being merely imagined; it simply is, ever pure, firmly established, of a single unchanging nature.

Verse 48 (markandeya.4.48)

द्वितीया पृथिवीं मूद्र्घ्ना शेषाख्या धारयत्यधः । तामसी सा समाख्याता तिर्यक्त्वं समुपाश्रिता ॥ 4.48 ॥

dvitīyā pṛthivīṁ mūdrghnā śeṣākhyā dhārayatyadhaḥ tāmasī sā samākhyātā tiryaktvaṁ samupāśritā

The second form, called Shesha, bears the earth below upon its head; it is declared to be tamasic, and has taken on the state of an animal.

Verse 49 (markandeya.4.49)

तृतीया कर्म कुरुते प्रजापालनतत्परा । सत्त्वोद्रिक्ता तु सा ज्ञेया धर्मसंस्थानकारिणी ॥ 4.49 ॥

tṛtīyā karma kurute prajāpālanatatparā sattvodriktā tu sā jñeyā dharmasaṁsthānakāriṇī

The third form performs action, intent upon the protection of creatures; it is to be known as predominant in sattva, and it establishes and upholds dharma.

Verse 50 (markandeya.4.50)

चतुर्थो जलमध्यस्था शेते पन्नगतल्पगा । रजस्तस्या गुणः सर्गं सा करोति सदैव हि ॥ 4.50 ॥

caturtho jalamadhyasthā śete pannagatalpagā rajastasyā guṇaḥ sargaṁ sā karoti sadaiva hi

The fourth, resting in the midst of the waters, sleeps upon a couch of a serpent; its guna is rajas, and it is this form which ever performs creation.

Verse 51 (markandeya.4.51)

या तृतीया हरेर्मूर्तिः प्रजापालनतत्परा । सा तु धर्मव्यवस्थानं करोति नियतं भुवि ॥ 4.51 ॥

yā tṛtīyā harermūrtiḥ prajāpālanatatparā sā tu dharmavyavasthānaṁ karoti niyataṁ bhuvi

That third form of Hari, intent upon the protection of creatures, ever establishes the order of dharma upon the earth.

Verse 52 (markandeya.4.52)

प्रोद्धूतानसुरान् हन्ति धर्मविच्छित्तिकारिणः । पाति देवान् सतश्चान्यान् धर्मरक्षापरायणान् ॥ 4.52 ॥

proddhūtānasurān hanti dharmavicchittikāriṇaḥ pāti devān sataścānyān dharmarakṣāparāyaṇān

It slays the arrogant asuras who bring about the destruction of dharma, and protects the gods and other virtuous beings devoted to the preservation of dharma.

Verse 53 (markandeya.4.53)

यदा यदा हि धर्मस्य ग्लानिर्भवति जैमिने । अभ्युत्थानमधर्मस्य तदात्मानं सृजत्यसौ ॥ 4.53 ॥

yadā yadā hi dharmasya glānirbhavati jaimine abhyutthānamadharmasya tadātmānaṁ sṛjatyasau

Whenever, O Jaimini, there occurs a decline of dharma, and a rising up of adharma, then this form creates itself as an incarnation.

Verse 54 (markandeya.4.54)

भूत्वा पुरा वराहेण तुण्डेनापो निरस्य च । एकया दंष्ट्रयोत्खाता नलिनीव वसुन्धरा ॥ 4.54 ॥

bhūtvā purā varāheṇa tuṇḍenāpo nirasya ca ekayā daṁṣṭrayotkhātā nalinīva vasundharā

Having become in the past the Boar, casting aside the waters with its snout, the earth was lifted up upon a single tusk, as though it were a lotus.

Verse 55 (markandeya.4.55)

कृत्वा नृसिंहरूपञ्च हिरण्यकशिपुर्हतः । विप्रचित्तिमुखाश्चान्ये दानवा विनिपातिताः ॥ 4.55 ॥

kṛtvā nṛsiṁharūpañca hiraṇyakaśipurhataḥ vipracittimukhāścānye dānavā vinipātitāḥ

Taking the form of Man-Lion, Hiranyakashipu was slain, and Viprachitti and the other Danavas headed by him were struck down.

Verse 56 (markandeya.4.56)

वामनादींस्तथैवान्यान् न संख्यातुमिहोत्सहे । अवताराश्च तस्येह माथुरः साम्प्रतं त्वयम् ॥ 4.56 ॥

vāmanādīṁstathaivānyān na saṁkhyātumihotsahe avatārāśca tasyeha māthuraḥ sāmprataṁ tvayam

And likewise the Dwarf and the other incarnations, I am not able here to enumerate them all; and his present incarnation here is this one born at Mathura.

Verse 57 (markandeya.4.57)

इति सा सात्त्विकी मूर्तिरवतारान् करोति वै । प्रद्युम्नेति च सा ख्याता रक्षाकर्मण्यवस्थिता ॥ 4.57 ॥

iti sā sāttvikī mūrtiravatārān karoti vai pradyumneti ca sā khyātā rakṣākarmaṇyavasthitā

Thus that sattvic form indeed brings about the incarnations; and it is known also by the name Pradyumna, established in the work of protection.

Verse 58 (markandeya.4.58)

देवत्वेऽथ मनुष्यत्वे तिर्यग्योनौ च संस्थिता । गृह्णाति तत्स्वभावं च वासुदेवेच्छया सदा ॥ 4.58 ॥

devatve ’tha manuṣyatve tiryagyonau ca saṁsthitā gṛhṇāti tatsvabhāvaṁ ca vāsudevecchayā sadā

Established in the state of a god, or of a man, or in an animal womb, it ever takes on the nature proper to that state, by the will of Vasudeva.

Verse 59 (markandeya.4.59)

इत्येतत् ते समाख्यातं कृतकृत्योऽपि यत्प्रभुः । मानुषत्वं गतो विष्णुः शृणुष्वास्योत्तरं पुनः ॥ 4.59 ॥

ityetat te samākhyātaṁ kṛtakṛtyo ’pi yatprabhuḥ mānuṣatvaṁ gato viṣṇuḥ śṛṇuṣvāsyottaraṁ punaḥ

Thus has this been declared to you — why the Lord, though ever accomplished in his purpose, took on humanity as Vishnu. Now hear the sequel to this again."