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  • Maha Shiva RatriFebruary 24th, 2017
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    • Navaratri & Navadurga
      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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Third Skanda

Chapter 20: The beings created from Brahmâ

(1) S’aunaka said: “Having restored the position of the earth, o Sûta, what did Svâyambhuva Manu (see 2.7: 2, 3.12: 54, 3.13: 2) do to show those to be born the path? (2) Vidura, the great unalloyed devotee and intimate friend of Lord Krishna, was abandoned by his elder brother [Dhritarâshthra] who was thus, along with his hundred sons, a great offender of Krishna. (3) Born from the body of Vyâsa and in no way inferior to him in greatness, he with all his heart took shelter of Lord Krishna and followed those devoted to Him. (4) What did this hero of purity visiting the holy places ask Maitreya, the foremost knower of the spiritual life, whom he had met at Kus’âvarta [Hardwar] where he resided? (5) When the two had their conversation, o Sûta, did verily the spotless narrations arise that like the waters of the Ganges vanquish all sins once one has taken shelter of the Lord His lotus feet. (6) Tell us about those talks of greatness worth reciting and may all good befall you! Drinking the nectar of the Lord His pastimes a devotee who relates with Him would verily find satisfaction.”

(7) Sûta, thus being questioned by the sages assembled in the Naimishâranya forest, with his mind dedicated to the Lord then said to them: “Just listen to this”.

(8) Sûta said: “Vidura, having heard about the Lord assuming the body of a boar, who through His own potency uplifted the earth from the bottom of the ocean and sportively killed the negligent Hiranyâksha, was overjoyed and addressed the sage. (9) Vidura said: ‘O holy sage, knower of that which is beyond our scope, please tell me what Brahmâ began after bringing forth the Prajâpatis, the progenitors of mankind. (10) How did the learned ones headed by Marîci indeed live up to the brahminical order of Svâyambhuva Manu and how did they develop this world? (11) Did they operate being married, did they remain independent or did all of them work together as they brought this all about?’

(12) Maitreya said: ‘From the elevated position of the Fortunate One [Mahâ-Vishnu] got – and this is difficult to explain – by the power of divine ordinance and the operation of eternal time, the equilibrium of the three modes in nature disturbed, so that the complete of the material elements was produced. (13) From the greatness of the cosmic intelligence [the mahat-tattva], took as ordained by the divine, in groups of five [five elements, five senses, five sense objects, five sense organs], beginning with the [spatial force field of the] ether the birth of the basic reality of the material elements place, in the threefold nature of which the element of passion [or quality of movement] predominates. (14) Those elements, which on themselves could not produce the material universe, having combined with the union of the divine produced a globe that shone like gold. (15) It lay in the waters of the causal Ocean as an egg in an unconscious state for a rainy season of in fact quite a bit longer than a thousand years before the Lord [as Garbhodakas’âyî Vishnu] entered it. (16) Of the Lord His navel sprouted up the lotus of a thousand and more suns with a dazzling splendor [the galaxy, see 2.2: 24-25] which altogether was a resting place for the conditioned souls where he himself, the self-born one [Lord Brahmâ, the Creator] came about. (17) When the Lord, who was sleeping in the Causal Ocean, entered Brahmâ’s heart, was by him according his own scheme the universe created as it was before.

(18) First of all was with his shadow ignorance created in five varieties called tâmisra [forgetfulness], andha tâmisra [the illusion of death], tama [not knowing oneself], moha [the illusion of being matter] and mahâmoha [mad after matter, craving; compare 3.12: 2]. (19) Dissatisfied did Brahmâ throw off this body of ignorance which was then taken hold of by Yakshas [evil spirits] and Râkshasas [wild men, demons] to be the darkness, the source of hunger and thirst. (20) Overcome by that hunger and thirst they hunted to eat him crying out in their affliction: ‘Do not spare him!’ (21) The godhead then anxiously told them: ‘Do not eat me, but protect me, as you Râkshasas and Yakshas are my sons!’

(22) The demigods who, shining with the glory of the fear of God, first were created, took hold of the effulgent form of the daytime which as the vehicle of God was left behind. (23) The god then from his backside gave birth to the godless who fond of sex approached the Creator in lust for copulation. (24) It first made the worshipful Lord laugh to be followed by the shameless ones of darkness, but then terrified he, irritated, hurried to get away. (25) He turned to take shelter with Him who bestows all boons and whose feet are sought, the Lord who dispels distress and who, for showing His mercy to His devotees, manifests Himself in a suitable form: (26) ‘Protect me o Supersoul, by Your order I created those sinful living beings who approach me for having sex, o Master. (27) Only You can verily relieve the people afflicted with misery of their hindrances; only You can stop those who do not take shelter of Your feet.’

(28) He who without fail can see into each soul, seeing the distress of Lord Brahmâ, then told him: ‘Cast off your impure body’ and thus commanded he cast it off. (29) That body [in the form of a woman] was intoxicating with tinkling ankle bells, adorable feet, overwhelming eyes and a gold-ornamented shining girdle around hips covered by fine cloth. (30) The breasts were, closely pressed together, highly raised, the nose was well formed, the teeth beautiful, the smile lovely and the glance sportive. (31) She hid herself out of shyness and, o Vidura, in fancying the tresses of her dark hair, were all the godless ones captivated by the woman: (32) ‘O what a beauty, what a grace; o what a budding youth; that she walks with us, so desirous after her; as if she’s free from passion!’ (33) Indulging in speculations of all kind on the evening twilight [of their passion] that had taken the form of a young woman, did the wicked-minded ones fond of her full of respect question her: (34) ‘Who are you? Whom do you belong to, o pretty one? Why have you come here, o passionate lady? You are tantalizing us, unfortunate ones, with the priceless commodity of your beauty! (35) Whosoever you may be, o beautiful girl, by the fortune of seeing you is the mind of us, the onlookers you agite, a ball to play with. (36) By your moving your lotus feet about, o beautiful woman, you bounce that ball with the palm of your hand; the weight of your full grown breasts must be tiresome for that waist of yours; you look as if you’re tired, loosen the binding of your hair!’

(37) This way was the twilight of the evening by the godless seen in an alluring wanton form and bewildered thinking it to be a woman, they seized her. (38) With a smile of deep significance, the worshipful Lord then, by the sweetness of Himself by Himself, created the hosts of celestial musicians and dancing girls [the Gandharvas and Apsaras]. (39) That beloved form of in fact the shining moonlight he gave up and the Gandharvas headed by Vis’vâvasu gladly took possession of it. (40) When Lord Brahmâ, from laziness having created the ghosts and evil spirits, saw them naked and with disorderly hair, he closed his two eyes. (41) The body known as yawning that the master of creation threw off and of which one sees the living beings drooling in their sleep in an unclean state, is the bewilderment of which one speaks as insanity. (42) Recognizing himself as being full of energy did the worshipful Brahmâ, the master of all beings, from his invisible form create the hosts of Sâdhyas and Pitâs [the invisible demigods and departed souls]. (43) They, the Pitâs, accepted that body, the source of their existence, and it is through that body that those well versed in the rituals do their oblations [called s’râddha] to these Sâdhyas and Pitâs. (44) The Siddhas [the ones of special powers] and also the Vidyâdharas [the knowledgeable spirits] were created by his faculty of remaining hidden from vision. To them he gave that wonderful form of himself known as Antardhâna [of being present but remaining unseen]. (45) From admiring himself seeing his reflection in the water the master created by himself the Kinnaras and Kimpurushas. (46) They took possession of the form of the shadow he left behind, for the reason of which they exactly at daybreak gathering with their spouses praise his exploits in song. (47) Once fully stretching his body lying down he with great concern saw that the creation lacked in progress, whereupon he out of anger gave up that body also. (48) From the hairs dropping out from that body were they, the limbless, created, o Vidura, that took birth as snakes from whose crawling bodies the vicious cobra’s big hoods of their necks are seen.

(49) Contented with himself as if he had accomplished the object of his life, at last then from his mind came about the Manus for promoting the welfare of the world. (50) Them he gave the form of his own self-assured personal body, upon the sight of which those earlier created, celebrated the Prajâpati [the father of mankind] in welcome: (51) ‘O Creator of the Universe, how well you did produce and, oh, how soundly did you establish all the ritualistic customs with which we shall share in the sacrificial oblations! (52) By penance, worship, connected in yogic discipline and in the finest absorption, did the first seer, the controller of the senses, evolve the sages, his beloved sons. (53) To each of them did he, the unborn one, give a part of his own body that carried deep meditation, yogic union, supernatural ability, penance, knowledge and renunciation.’

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