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      What is Navratri ? " Navratri " or "Navaratri " literally means "nine nights." Navratri is celebrated twice a year, once at the beginning of the New Samvatsar (Hindu New year) in Summers and again at the onset of winter. Navratri or Navratra are therefore known as Chaitra Navratra and Shaardeya Navratra on the basis of their occ […]
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    • Ramayan Series Page 7
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      "Namo nama Shri Guru padukabhyam"Ramayan Episode 51:Ravan discusses the matter with his courtiers and sends Sukh to seduce Sugriv from his loyalty to Shri Ram. Sukh meets Sugriv and says: "You are a king and Ravan is another. Earn his friendship instead of risking your life for helping a disinherited prince." Sugriv sends him back, saying […]
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      "kausalya supraja rama!purva sandhya pravartate, uthishta! narasardula! kartavyam daivam ahnikam "Sri Rama! Kausalya's endearing son! Wake up, dear! You have to do your day-to-day duties do wake up please. Continue reading →
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      O Thou Invisible One! O Adorable One! O Supreme! Thou permeatest and penetratest this vast universe from the unlimited space down to the tiny blade of grass at my feet. Thou art the basis for all these names and forms. Thou art the apple of my eye, the Prema of my heart, the very Life of my life, the very Soul of my soul, the Illuminator of my intellect and […]
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    This Blog is an Humble attempt to spread the Divine Message of Pujjya BapuJi & Dedicated at the Lotus feets SHRI CHARANKAMAL Of PARAM PUJYA GURUJI SANT SHRI ASARAM JI BAPU VishwaGuru Of the Age.

    The essence of Bharata lies in Her culture of Self-realization. ParamAtman is not seen as something apart, but as our very essence, the one True Self that resides in the heart of us all. Raising ourselves from ordinary individuals to the heights of Supreme Consciousness is only possible with the guidance of one who is already in that transcendent state. Such a one is called a Satguru, a True Yogi, as in one who has gained mastery over the mind, one who is beyond the mind.

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Eighth Skanda

Chapter 12: Lord S’iva Prays to See Mohinî Mûrti, Gets Bewildered and Restores

(1-2) The son of Vyâsa said: ‘The one riding the bull [S’iva] hearing how Lord Hari had assumed the form of a woman [8.9] to enchant the Dânavas and caused the Suras to drink the nectar, mounted his bull and went surrounded by his attendants, together with his goddess [Umâ] to see Madhusûdana [Vishnu] in His place of stay. (3) The Supreme Personality gave him a cordial welcome with all due respect and the moment Bhava, the Lord of Continuity, and Umâ were comfortably seated, spoke he the following, with a smile offering Lord Hari his obeisances.

(4) S’rî Mahâdeva [S’iva] said: ‘O God of Gods, o All-pervading Lord and Master of the Universe, to all forms of existence are You, as the full of this creation, the force that makes them move and because of this You are the Supreme Controller. (5) You are the beginning, the end of this reality and that which is in between and to consider anything as existing apart from You is selfhood; but because You are imperishable is Your Lordship, as that Absolute Truth, that Supreme and that knowing, not of all these differences. (6) It are Your feet indeed that are worshiped by the sages who, desiring the ultimate good, have no material desires and have given up the attachment to this life and a life hereafter. (7) You as the Cosmic complete, undying beyond the modes, free from grief in eternal bliss, are changeless, existing apart from everything are You yet everything. As the cause of the beginning, the manifestation of the universe and its maintenance, are You, of all those who are inward directed, the Supersoul of control and do all depend on You who art the independence [see also B.G. 9: 15]. (8) You indeed as the One, existing as both the temporal and the eternal, are without duality because You in this world, just like gold put in different forms is to its source, are not the difference of the substance, the difference that people in general relating to You acknowledge in their ignorance. Because You are free from the differences created by the modes should one, differentiating, be of no material designation [the conception of the difference of a false world and a true Brahman is there only in name, see also B.G. 7: 4-5]. (9) You are by some [the impersonal vedantists] considered the Supreme Truth of Brahman and by some others [the Mîmâmsakas] as the certain of the religion [dharma]. Some [Sânkya-philosophers] consider you the Original Person, the highest controller to cause and effect and others [the pañcarâtra devotees] describe the transcendence unto You as endowed with nine potencies [see 7.5: 23-24]. Still others [followers of Patañjali e.g.] consider You the Supreme Personality, the independent, imperishable Supersoul. (10) Nor me nor the man in the beyond [Brahmâ], nor the sages headed by Marîci really know by whom this universe was created, even though we were born from goodness. And what to say of the Daityas and the other mortal beings, o Lord, whose hearts, constantly bewildered under the influence of mâyâ, are in the base modes [of passion and ignorance, see B.G. 2: 45]. (11) You, who as the air in the vast sky, are as well involved as free, do, from Your presence as the all-pervading one, know everything of this creation, maintenance and resolution of the world in its entirety, of the living beings and their endeavors and of everything that moves and not moves. (12) I have seen all kinds of avatâras of You displaying the qualities in various pastimes; I, S’iva, would like to see that incarnation of You in which You assumed the body of a woman. (13) We have come here very eager to see with our own eyes the form of the incarnation that captivated the Daityas and fed the Suras the nectar.’

(14) S’rî S’uka said: ‘Vishnu the Supreme Lord thus requested by him with the trident in his hand, laughed with gravity and gave Giris’a [‘he of the mountain’] a reply. (15) The Supreme Lord said: ‘To bewilder the Daityas I assumed the form of a beautiful woman deeming it necessary to the interests of the Suras to take away the vessel filled with nectar. (16) I shall now show you, who longs to see it, o best of the enlightened, the object of adoration which arouses the desires of the ones who are of an unbridled lust.’

(17) S’rî S’uka continued: ‘After speaking this way disappeared Lord Vishnu there immediately from the sight of the company, leaving S’iva and Umâ with their eyes moving everywhere. (18) Thereupon saw they in a beautiful spot in the forest a delightful woman who, in a shining sari with a belt around Her hips, in the midst of pink leafed trees and all sorts of flowers was playing, sporting with a ball. (19) With the bouncing of the ball vibrated Her beautiful breasts and Her garlands that of their weight to Her fragile waist waved along with every step that She here and there made with Her feet reddish like coral. (20) Her face was adorned by restless, at times anxious, wide open eyes that followed the ball in all directions and she had glittering earrings on Her ears and gleaming bluish hair to Her cheeks. (21) The sari and Her hair slipping and slackening She very charmingly tried to bind with Her left hand, as She with Her right hand was striking the ball; thus captivated the [Lord by His] spiritual potency everyone in the universe [compare B.G. 7: 14]. (22) The god observing Her this way playing the ball and hardly noticeable sending a bashful smile, was smitten by the glances of the ravishing beauty and under Her spell not being able to keep his eyes off Her, could he no longer think of himself nor of Umâ nearby or his associates [compare 5.5: 8]. (23) When the ball once jumped far away from Her hand blew in Her pursuit, directly before the eagerly following eyes of S’iva, the dress away with the belt which covered the woman. (24) Thus seeing all Her well-formed glory pleasing to the eye, thought S’iva that She would fancy him indeed. (25) He, gone mad of Her smiles, of Her actions bereft of good sense, went, irrespective of Bhavânî witnessing what happened, shamelessly after Her. (26) The woman all naked, seeing Him coming, very embarrassed with a smile hid among the trees not keeping Her place. (27) Lord S’iva, Bhava whose senses were agitated, was victimized by lust just like a male elephant after a she-elephant. (28) Speeding after Her he caught Her by the braid of Her hair and pulled Her near him to embrace Her against Her will. (29-30) She with Her hair scattered, the she-elephant, captured by the bull that was the Lord His devotee, squirmed like a snake and managed to free Herself, o King, from the tight grip of the Lord of the Demigods and ran quickly away with the heavy hips so very much exhibiting the illusory potency of the Lord. (31) Like harressed by the devil commenced Rudra the pursuit of Him whose acts so wondrous took place before him. (32) Of him who never spills his semen in vain, was, going after Her like a mad bull chasing a female, the semen discharged. (33) Everywhere his semen fell on the earth, became those places mines for silver and gold, o great ruler. (34) Near the shores of the rivers and lakes, near the mountains and in the forests, in the gardens and wherever there lived the sages, was S’iva present. (35) With his semen discharged saw he that he himself had been fooled by the illusory potency of God, o best of kings, and so he restrained himself from more of the illusion. (36) Thus convinced of his own greatness and the greatness of the Soul of the Universe who is of an unlimited potency, didn’t he consider what had happened a surprising thing. (37) Seeing him unperturbed and unashamed assumed Madhusûdana very pleased His original form and spoke He.

(38) The Supreme Lord said: ‘All good to you o best of the demigods, in spite of your, with Me appearing as a woman, amply being enchanted by My external potency, are you consequent to your own fixed position. (39) Which person but indeed you can, once drawn by the senses, overcome My mâyâ? To those who generally are unable to control their senses are the material reactions that overwhelm them most difficult to surmount. (40) The moment one is joined with Me in the form of eternal time will that illusory energy consisting of the modes of nature, with all her different elements [the goddess Durgâ in sum*] no longer be able to bewilder you.’

(41) S’rî S’uka said: ‘Thus applauded by the Supreme Personality of Godhead who has always the S’rîvatsa-mark on His chest, o King, went he, circumambulating Him, with His permission back to his own abode. (42) O descendant of Bharata, the mighty Lord Bhava then in jubilation addressed his wife Bhavânî who by the sages is accepted as a potency of the illusory energy of the Lord: (43) ‘Oh, did you see how I myself without noticing it, despite of being the best of all His portions, got bewildered by Her, the illusory energy of the Unborn Supreme Person of the Demigods? Do I have to speak of others then who fully depend on the material illusion? (44) When I ceased with a yogapractice of a thousand years was I approached by you to inquire about Him who indeed now is here directly as the Original Person beyond the grasp of the Vedas and the grip of time.’

(45) S’rî S’uka concluded: ‘Thus I explained to you, my best, the prowess of S’ârnga-dhanvâ [Vishnu with His bow] who held the great mountain on His back for the churning of the ocean. (46) The one who takes time to recite or hear this, will never be disappointed in his endeavor because the description of the qualities of Uttamas’loka, the One Hailed by the Scriptures, puts an end to the misery of material existence. (47) For the One not understood by the godless, for the feet known by the devotees of surrender, for Him who only allowed the immortals to drink from the nectar produced from the ocean, for Him who appearing in the disguise of a young girl captivated the enemies of the gods, for Him who fulfills the desires of the devotees, I do bow myself down [compare B.G. 9: 29-34]’.

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