Srimad Bhagvata Mahapurana Book 7 Chapter 9:12-20

Book 7: Chapter 9

Srimad Bhagvata Mahapurana: Book 7: Chapter 9: Verses 12-20 A Eulogy of the Lord (by Prahrada) Therefore, with (all) my fear completely gone, I (hereby) celebrate with all my being and to the best of my understanding the greatness of the almighty Lord, by which, when praised, (even) a mean fellow, who has fallen into (the whirlpool of) mundane existence (a product of the three Gunas or modes of Prakrti) by force of Avidya (Nescience), is undoubtedly purified. Indeed all these (gods), Brahma (the creator) and others, are Your devotees (who remember You with faith and love)-although (at present) they are afraid of You, the embodiment of Sattva (unmixed with Rajas and Tamas)-but not like us (demons, who though constantly thinking of You, look upon You as their enemy), O Lord l (Besides,) the sport of the almighty Lord (in You) through (various) delightful descents (manifestations) is (only) conducive to the well-being and prosperity of this world as well as to final beatitude. Therefore, be pleased to hold Your anger, now that the demon (who excited it) has been slain by You (for the gratification of pious souls); (for) even a holy man rejoices over the destruction of a scorpion or a snake (which is conducive to its welfare). Nay, all the worlds, relieved as they are (at the death of Hiranyakasipu), await the withdrawal of Your anger. People will recall this form of Yours, O Nrsimha, for being rid of fear (so that there is no more need of Your retaining this angry mood even for ridding Your devotees of fear hereafter). (As for myself) I am not (at all) afraid, O invincible Lord, of Your (weird) form with a most frightful countenance and tongue, eyes (dazzling) like the sun, an overbearing frown and fierce teeth (jaws), manes crimsoned with blood, ears erect as wedges and claws that tear the enemy-the form which is adorned with a garland of intestines and whose roar terrifies the very elephants guarding the four quarters. i am (certainly) afraid, O Lover of the miserable, of the formidable and terrible suffering involved in the cycle of transmigration, bound as I am with (the fetters in the shape of good and evil) actions of my own and thrown (as a consequence of such actions) in the midst of devouring (blood-thirsty) demons, O most shining One I Pleased with me, when will You call me to the soles of Your feet, the abode of final beatitude? Since, O infinite Lord, I have been wandering through all wombs (forms of birth), identifying myself with the body and other meterial sheaths (which are other than the Self) and scorched with the fire of grief born of separation from one's beloved objects and being placed in unpleasant situations, and since that too which is (universally) regarded as a cure for misery entails suffering, (pray,) tell me the method of serving You (which is the only means of ridding oneself of sorrow and of which I am utterly ignorant). Thus instructed (in the art of service and blessed by You with the rare privilege of serving You) and enjoying the fellowship of enlightened souls that have taken shelter in Your feet, and completely and finally rid (through such fellowship) of attachment and other evils (the products of the three Gunas or modes of Prakrti), I shall easily tide over (make light of) obstacles (in the form of worldly calamities), constantly repeating, O Nrsimha, the (soul-enthralling) stories-sung by Brahma (the creator himself)-of the (innumerable) sports of my beloved Friend and the Supreme Deity in You. The parents are no protectors to a child in this world, 0 Nrsimha ! a medicine is no remedy for an ailing person; and a vessel is no protection to a person drowning in the ocean (inasmuch as they are all seen to fail in numerous cases). Whatever is approved of here as an easy cure against some evil for an afflicted person proves effective only for the time being (and not forever), O Lord, in the case of embodied beings neglected by You. Whatever being, high or low, and possessing a distinctive nature (Sattvika and so on), produces or transforms a thing; wherever, from whatever motive, whenever, with whatever instrument, from whatever source and howsoever he does it; (nay,) whatever he produces or transforms, whosesoever the thing (produced or transformed) is and by whomsoever he is prompted (to do so)-all that is You (and nothing other than You).