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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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Fifth Skanda

Chapter 18: Prayers to the different Avatâras

(1) S’rî S’uka said: ‘The same way worships [like Lord S’iva] the son of Dharmarâja, known as Bhadras’ravâ, and along with him the leading nobles and all the people of the land of Bhadrâs’va-varsha, directly the Supreme Lord Vâsudeva, in His most dear form as the director of the religion, the incarnation of Hayagrîva [or Hayas’îrsha]. Approaching Him chant they, fixed on the highest, this. (2) Bhadras’ravâ, the ruler, pronounces: ‘My obeisances unto the Supreme Lord who is the source of all religious principles and who purifies us from all material contamination; unto Him thus our reverential homage. (3) Alas! How wondrous are the ways of the Lord. Sure to be faced with death does a person nevertheless not see this and thinks he about material happiness; how unjust it is that he so desires to enjoy a life for himself, while he’s cremating his father or his sons! (4) The great sages from their point of view maintain that the entirety of the creation is certainly perishable and so say the philosophers and the scholars; still they become illusioned, o unborn One, by Your outer energy, Your miraculous ways; unto You, You as that unborn One, my respects. (5) Accepted in the Vedas as verily being aloof to Your activities of the creation, the maintenance and the arrest of the whole universe, are You, though untouched by them, not astounding to us, for we are connected in You, the original cause of all causes and the original substance separate in all respects. (6) At the end of the Yuga were the four Vedas stolen by the personification of ignorance and from the lowest worlds were they by You, assuming the form of half a horse, half a man, returned to the supreme poet [Brahmâ] the moment he asked for them; unto Him, You whose resolve never fails, my obeisances.’

(7) In Hari-varsha, is there also the Supreme Personality of the Lord as God in a human form [as Nrisimhadeva]. The reason why He assumed that form most satisfying to the great personality of all good qualities, I shall explain later to you [see seventh canto]. Prahlâda, that topmost devotee of whose exalted character and qualities all the Daityas in his family were delivered, is, together with the people of that varsha, of an uninterrupted, unflinching devotional service and they worship Him chanting this: (8) ‘O Supreme Lord Nrisimha, I bow for You, my obeisances to the power of all power that You are; please manifest Yourself fully – o You whose nails and teeth are like thunderbolts, please take away the desire to enjoy the untrue, be so good to drive away, o Lord, the ignorance in the material world; may, with my oblations, there be freedom from all fear, I beg You o Lord, source of my prayer, to appear before my mind’s eye. (9) Let there be good fortune for the entire universe, let all the earthbound be pacified, let all living beings find consciousness in a reciprocating mindfulness and the mind be calm – let it experience the Lord in the beyond, let our intelligence be absorbed without another motive. (10) Let there not be the attachment to the house, the wife, the children, a bank balance and friends and relatives; let us be with persons to whom the Lord is dear, people satisfied with the bare necessities of life who – as opposed to those to whom the senses are dear – in living by the soul, are quickly of success. (11) Of having achieved the repeated association with those whose influence is uncommon and of coming in touch with the holy places, are certainly the impurities of the mind overcome; the unborn one who entered the core of the heart through the ears would indeed not be of service to things impure – such is the way of Mukunda [the Lord of liberation]. (12) In those who, with all the good qualities, are of an unalloyed devotional service with the Fortunate One, there reside all the demigods in respect of the Lord – but where are the good qualities of a person not devoted, who in his mental speculations is bent upon the temporary of the world? (13) As necessary as water is to aquatics is the Lord, the Supreme One, the life and soul to all the embodied beings; if one gives up on a personality as great as He is, will one stay attached to the household life which then, with an older couple, is a form of haughtiness. (14) Household life is the root cause of fear and depression, passion, attachment, disappointment, anger, the desire for prestige and the cycle of repeated birth and death, and must for these reasons be given up by means of the worship of the feet of Lord Nrisimhadev, the shelter to be free from fear in this world.’

(15) In the form of Kâmadeva [or also Pradyumna, see 4.24: 35] resides the Supreme Lord in Ketumâla according His wish to satisfy the Goddess of Fortune, as well as the sons [the days] and the daughters [the nights] of the founding father [Samvatsara, the deity of the year] who rule the land – and of whom there are as many as there are days and nights in a human lifetime. The fetuses of these daughters, whose minds are upset by the radiation of the mighty weapon [the cakra] of the Supreme Personality, land, driven out, at the end of a year expelled [from the womb], therefrom in the worldly misfortune. (16) So very beautifully in His movements and pastimes manifested, pleases He with His mild smiles, playful glances and slightly raised attractive eyebrows; auspicious with His lotuslike face is He a pleasure to the Goddess of Fortune and all the senses. (17) To that highest form of the Supreme Lord so affectionate to all, recites the goddess of splendor, in the absorption of yoga the following, in her all year through, during the nights with the daughters of the Prajâpati, and during the days with the husbands, being of worship for Him: (18) ‘O Lord, o sages’ song sung, my reverence to You as the Supreme Lord of the senses, You in respect with all Your qualities and all Your variety, You as the soul of all and master of action, knowing, function and relation, the one known as the sixteenfold (of the working, the knowing senses, the elements and mind); unto You as the Enjoyer of all rituals, the Maintainer and Sustainer of all, He who awards eternal life, the All-pervading One of Power, the strength of the body and the senses, the Supreme Husband fulfilling all desires, my respectful obeisances – may there always be Your good fortune! (19) For all women of Your accord to the vow, are You the Controller of the senses whom they ask for a husband to care for in this world. As someone else to them are those husbands indeed not able to protect the so very dear of their children, wealth and life span, because they are dependent themselves. (20) You indeed would be the husband fearless and self-sufficient who fully shelters the fearful person. Therefore, because You otherwise would be of the fear for one another, are You the one and only; no other thing is to be held greater than indeed the attainment of You. (21) A woman who, with that notion of You in mind, is full of desire in the worship of Your lotus feet, is by You, despite of all the desires she entertained, rewarded in that wish only; looking for another favor will she, o my Lord, break and be pained in such a kind of worship with ulterior motives. (22) The unborn one [Brahmâ], the controller [S’iva] and the other gods, as well as the unenlightened, undergo severe penances to win my favor; but because I have my heart always in You, may no one with a mind set to the senses obtain me, unless he wholly and solely is of service at Your feet, o Unconquerable One. (23) I pray that You, o Infallible one, place the worshiped lotus hand that You placed on the heads of the devotees also on my head; You keep my mark on Your chest o worshipable one, but that is misleading – who would by reason and argument be able to understand what You as the Supreme Controller all want from us?’

(24) In Ramyaka was before by [Vaivasvata] Manu [at the end of the Câkshusha-manvantara] the Supreme Lord worshiped as the foremost in the form of Matsya, the fish-incarnation; he, the ruler of that land is even now through his devotional service of worship in this, as he chants the following: (25) ‘My obeisances unto the Supreme Lord appearing in his first incarnation; my devoted respects for the pure of goodness, the origin of life, the source of all sense, the origin of all mental power and bodily strength; unto Him as the great fish my reverential homage. (26) Being within as well as without are You around, unseen by the leaders of all the different worlds; by the magnanimity of Your sounds is man, so differently named, brought under Your control like he was a wooden doll, o Supreme Controller. (27) The world leaders in politics suffer the fever of envy, they, endeavoring apart from You, whether separately or combined, are also trying to be protective, but they are not successful in that respect, protecting whatever two-legged, four-legged, crawling or non-moving creatures one sees in this world. (28) O Lordship, when this earth, the storehouse of all kinds of medicinal herbs, was in the stormy waves of the water of devastation at the end of the Yuga, was she as well as me kept by You who with all Your power vigorously roamed, o Unborn One; I offer You, the ultimate source of life of the entire universe, my respectful obeisances.’

(29) In Hiranmaya indeed does the Supreme Lord manifest the body of a tortoise [Kurma]. Of Him, that dearmost embodiment, is Aryamâ, the leader of the forefathers, together with the people of that realm, in worship singing the following hymn: (30) ‘My Lord, our respects for You, as the Supreme Lord in the form of a tortoise, You are the transcendental good of all; unto You whose position cannot be discerned, our homage. You, although the oldest, are unaffected by time; my reverence for You as the great One reaching everywhere; again and again I bow for the shelter of all – our respectful obeisances are for You! (31) This form of You of the visible cosmic complete which You manifested through Your own potency and is known by so many divine appearances, is beyond measure; and from trying to measure it as something perceptible, we arrive at the falsehood – unto You, whose real form cannot be discerned, I bow down. (32) What is born from a womb, born from humidity, born from an egg, born from the earth; what is moving or unmoving, a god, a sage or forefather; that what exists as the material elements, the senses, the higher worlds, the sky, the earthly worlds, the hills and mountains; the rivers, the oceans, the islands, the stars and the planets must thus, in all its variety, be known as one. (33) In You, who art innumerable in the particular of names, forms, and different bodily features, have the learned ones this idea of numbers, the truth of which they extract through observation; unto Him, You who thus discloses Himself in analysis, my obeisances [see also Kapila 3.28-33].

(34) Also, in the northern territory called Kuru is the Supreme Lord, the Original Person of Sacrifice, eternally existing in his boar form [Varâha, see 3.13], time and again worshiped by the goddess and this planet earth together with the inhabitants of [Uttara-]Kuru, unrelenting in devotional service unto Him. To this worship is this Upanishad verse repeated: (35) ‘Our respects unto the Supreme Lord whose limbs and functions in truth are understood by the different mantras, by the offerings, by the rituals and the great sacrifices; unto that great personality, that purifier of the karma, my homage; unto Him, known throughout the three preceding Yugas [‘tri-yuga’], my obeisances. (36) To the great scholars of learning is the material nature with its modes Your form; just like with fire that manifests in wood by spinning a stick, do the inquisitive by the mind find the hidden of You in their going for the cause; unto that manifesting Soul my respects. (37) From the mâyâ to Your form raised by the objects of the senses, the controlling deities over the senses, the body, the predominating time, by false ego and the modes of nature observed as a fact, are those whose intelligence found its stability the careful consideration of all the different limbs of the yoga system, completely freed; unto that Supreme Soul my reverential homage. (38) Unto You, who in the train of maintaining, winding up and creating the universe does not entertain any desire, unto You of whose glancing over the desired, the modes and the illusory of matter move as does iron placed near a magnetic stone, my obeisances; unto You as the witness to the actions and reactions. (39) For Him who, playful like an elephant, after killing the most formidable daitya opponent in the fight, came out of the water of the Garbhodaka ocean keeping me, the earth, on top of His tusks [Hiranyâksha see 3.19] – for that Almighty One, I bow myself down.’