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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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      Om Namaha ShivayaEka Sloki RamayanAadau Rama thapo vananu gamanam, Hathwa mrugam kanchanam,Vaidehi haranam, jatayu maranam, Sugreeva sambhashanam,Bali nigrahanam, samudhra tharanam, Lanka pureem dahanam,Paschad Ravana Kumbha karna madanam, Ethat ithi Ramayanam Author -Shri C.RajaGopalachariRamayanaTo the north of the Ganga was the great kingdom Kosala, made […]
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    • Ramayan Series Page 7
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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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Tenth Skanda

Chapter 36: The Bull Arishthâsura defeated and Akrûra Sent by Kamsa

(1) The son of Vyâsa said: ‘Some time later came to the cowherd village the bull demon named Arishtha who had a huge hump. Ripping open the soil with his hooves trembled the earth of his body. (2) Bellowing very loudly and scraping the ground with his hooves, with his tail upward and with the tips of his horns digging the earth and throwing up clods, was he, with glaring eyes, releasing little bits of urine and stool. (3-4) The fearful sight of his sharp horns and his hump, which looked like a mountain with clouds amassing, terrified the gopas and gopîs that much, my best, that the women and the cows untimely in fear lost their fetuses in miscarriages. (5) The animals panicking ran away from the pasture, o King, while the people all [crying] ‘Krishna Krishna!’ sought Govinda for shelter. (6) The Supreme Lord, seeing how the entire cow-community distraught fled in fear, pacified them with the words ‘do not fear’ and called out to the bull demon: (7) ‘You dull-witted bad creature, how dare you in the presence of Me, the chastiser of foul miscreants like you, to frighten these cowherd people and their animals?!’

(8) Acyuta, the Lord, thus speaking slapped His arms to anger Arishtha with the sound of His palms and assumed a posture thereto in which He threw His serpentine arm over a friend’s shoulder. (9) And indeed managed He that way to enrage Arishtha who furiously scratched the earth with his hoof and [then] with his tail raised to the clouds attacked Krishna. (10) Pointing his horns straight ahead staring bloodthirsty from the corners of his eyes at Krishna, ran he full speed like a thunderbolt released by Indra. (11) The Supreme Lord though like a rival elephant seized him by the horns and threw him eighteen feet to the back. (12) Warded off he quickly restored to charge again sweating all over while he mindless in his anger breathed heavily. (13) In his attack was he seized by the horns and made to trip by His foot so that he slapped down to the ground like a wet garment. Next was he struck by the Lord with his own horn [broken off] till he fell flat. (14) Vomiting blood, excreting a mass of urine and stool and throwing his legs about went he then in pain rolling with his eyes to the abode of Death. The gods then scattered flowers upon Krishna in worship. (15) After thus having killed the one with the big hump entered He, that feast to the eyes of the gopîs, while being praised by the twice-born, the cowherd village together with Balarâma.

(16) With the demon Arishtha being killed by the Worker of Miracles, Krishna, spoke then to Kamsa the powerful sage Nârada who had the vision of God: [see 1.6: 25-29] (17) ‘The girl of Devakî is Yas’odâ’s daughter and Krishna and also Balarâma, the son of Rohinî, are from Vasudeva, who fearfully placed them in charge of his friend Nanda; they were the two who actually have killed your men.’

(18) Hearing that did the lord of Bhoja, in his senses disturbed of anger, take up a sharp sword to kill Vasudeva. (19) Nârada withheld Kamsa [thus in saying ] that Vasudeva’s two sons would bring about his death and with that in mind put he him and his wife in iron shackles [see also 10.1: 64-69]. (20) After the deva-rishi had left addressed Kamsa the demon Kes’î in order to send him after Them: ‘You’re the one to kill the two of Râma and Kes’ava’.

(21) Then he summoned for Mushthika, Cânûra, S’ala, Tos’ala and such, his ministers and his elephant keepers, to whom the king of Bhoja said: (22-23) ‘Dear mates, Mushthika and Cânûra, please listen to this o heroes. It turns out that the cowherd village of Nanda is where the two sons of Ânakadundubhi are living. My death was predicted to happen by [the hands of] Krishna and Balarâma. If we get Them to come over here for a game of wrestling you have to You kill them. (24) Build a ring and various stages surrounding it – all subjects in and outside the city should witness how They voluntarily participated in the competition. (25) O elephant-keeper, by you my good man, should the elephant Kuvalayâpîda be taken to the entrance of the arena where my enemies are to be destroyed. (26) Commence according the injunctions the bow-sacrifice on the fourteenth [Caturdas’î] of the month and offer in sacrifice the right kind of animals to the Lord of the Spirits [S’iva], the graceful one.’

(27) Thus having issued his orders called he, cunning as he was in the art of securing his personal interest, for Akrûra [‘the one not cruel’], the most eminent Yadu. He took his hand into his own and said: (28) ‘Dear master of charity please do me a favor. With all respect, there is no one among the Bhojas and Vrishnis to be found who is as merciful as you. (29) Therefore I depend on you, o kindness, who always carries out his duties soberly, just like Indra, the mighty king of heaven, who achieved his goals by taking shelter of Lord Vishnu. (30) Go to Nanda’s cowherd village where the two sons of Ânakadundubhi live and bring Them without delay here on this chariot. (31) The two of Them have, by the gods under the protection of Vishnu, been sent to bring about my death; bring Them together with the gopas headed by Nanda over here, and tell them to take gifts of tribute with them. (32) Brought here I’ll have Them killed by the elephant that is as mighty as the time itself, and if They escape from that, will my wrestlers as strong as lightning put an end to Them. (33) And with the two of Them dead will I next kill the pained relatives of whom Vasudeva is the leader: the Vrishnis, Bhojas, and the Das’ârhas [see again 10.1: 67]. (34) With my old father Ugrasena I will deal the same way, he who is so greedy for the kingdom and his brother Devaka and my other enemies. (35) And thus, o friend, will those thorns in this world be destroyed. (36) With my elder relative [father-in-law] Jarâsandha and my dear friend Dvivida and S’ambara, Naraka and Bâna, who indeed are of a strong friendship for me, will I, killing all those conspiring sura kings, enjoy this earth. (37) And now, with this knowledge, bring me quickly the young boys Râma and Krishna to attend here to the bow-sacrifice and to respect the glory of the Yadu capital [of Mathurâ].’

(38) S’rî Akrûra said: ‘O King, your way of thinking to clear out the disagreeable is conclusive; one should act with an equal attitude in respect of the perfect and the imperfect, it is destiny after all that produces the results. (39) The common man, even though struck by providence, fervently acts to his desires and is confronted with happiness and distress, nonetheless will I do as you ordered.’

(40) S’rî S’uka said: ‘Thus instructing Akrûra and also sending off his ministers entered Kamsa his quarters and returned Akrûra to his own residence.’

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