यन्नामाज्ञोऽपि मरणे स्मृत्वा तत्साम्यमाप्नुयात्

यन्नामाज्ञोऽपि मरणे स्मृत्वा तत्साम्यमाप्नुयात्।
किमुताग्रे हरिं पश्यन्स्तेनैव निहतोऽसुरः॥३-७-१९॥
yannāmājño’pi maraṇe smṛtvā tatsāmyamāpnuyāt।
kimutāgre hariṃ paśyanstenaiva nihato’suraḥ॥3-7-19॥

By remembering whose name at the time of death even an ignorant person becomes equal to Him. What to talk of Marica, who was killed by the same Rāma while looking at him?

तद्देहादुत्थितं तेजः सर्वलोकस्य पश्यतः।
राममेवाविशद्देवा विस्मयं परमं ययुः॥३-७-२०॥
taddehādutthitaṃ tejaḥ sarvalokasya paśyataḥ।
rāmamevāviśaddevā vismayaṃ paramaṃ yayuḥ॥3-7-20॥

While being observed by the whole world, a lustre arose from his body and entered into Rāma. Devas were highly amazed.

किं कर्म कृत्वा किं प्राप्तः पातकी मुनिहिंसकः।
अथवा राघवस्यायं महिमा नात्र संशयः॥३-७-२१॥
kiṃ karma kṛtvā kiṃ prāptaḥ pātakī munihiṃsakaḥ।
athavā rāghavasyāyaṃ mahimā nātra saṃśayaḥ॥3-7-21॥

[There seems to be no coherence.] What action he did and what result this sinner and killer of Munis obtained! Or else, it is simply the glory of Sri Rāma no doubt!

रामबाणेन संविद्धः पूर्वं राममनुस्मरन्।
भयात्सर्वं परित्यज्य गृहवित्तादिकं च यत्॥३-७-२२॥
rāmabāṇena saṃviddhaḥ pūrvaṃ rāmamanusmaran।
bhayātsarvaṃ parityajya gṛhavittādikaṃ ca yat॥3-7-22॥

Shot by Rāma with his arrow (earlier) he was so terrified that forgetting his house, wealth etc., he repeatedly remembered Rāma only.

हृदि रामं सदा ध्यात्वा निर्धूताशेषकल्मषः।
अन्ते रामेण निहतः पश्यन् राममवाप सः॥३-७-२३॥
hṛdi rāmaṃ sadā dhyātvā nirdhūtāśeṣakalmaṣaḥ।
ante rāmeṇa nihataḥ paśyan rāmamavāpa saḥ॥3-7-23॥

By remembering Rāma always, all his sins were washed away. Looking at Rāma, he was killed by him. So he attained Rāma!

द्विजो वा राक्षसो वाऽपि पापी वा धार्मिकोऽपि वा।
त्यजन् कलेवरं रामं स्मृत्वा याति परं पदम्॥३-७-२४॥
dvijo vā rākṣaso vā’pi pāpī vā dhārmiko’pi vā।
tyajan kalevaraṃ rāmaṃ smṛtvā yāti paraṃ padam॥3-7-24॥

A twice-born Brāhmaṇa or Rākṣhasa, a sinner or a dhārmic person, whosoever he may be, at the time of death, if he remembers Rāma, he attains the supreme goal.

इति तेऽन्योन्यमाभाष्य ततो देवा दिवं ययुः।
iti te’nyonyamābhāṣya tato devā divaṃ yayuḥ।

Talking thus to one another, the Devās returned to Svarga.

—श्रीमदध्यात्मरामायणे उमामहेश्वरसंवादे अरण्यकाण्डे सप्तमः सर्गः
—śrīmadadhyātmarāmāyaṇe umāmaheśvarasaṃvāde araṇyakāṇḍe saptamaḥ sargaḥ

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मानुषीकरणचूर्णमस्ति ते पादयोरिति कथा प्रथीयसी

नाविक उवाच
nāvika uvāca

The Boatman Said—

क्षालयामि तव पादपङ्कजम्
नाथ दारुदृषदोः किमन्तरम्।
मानुषीकरणचूर्णमस्ति ते
पादयोरिति कथा प्रथीयसी॥१-६-३॥
kṣālayāmi tava pādapaṅkajam
nātha dārudṛṣadoḥ kimantaram।
mānuṣīkaraṇacūrṇamasti te
pādayoriti kathā prathīyasī॥1-6-3॥

Oh Lord! I must wash your lotus feet as there is no considerable difference between wood and stone. It is a widely known fact that there is some mystical power in your feet that humanises (inanimate objects).

पादाम्बुजं ते विमलं हि कृत्वा
पश्चात्परं तीरमहं नयामि।
नो चेत्तरी सद्युवती मलेन
स्याच्चेद्विभो विद्धि कुटुम्बहानिः॥१-६-४॥
pādāmbujaṃ te vimalaṃ hi kṛtvā
paścātparaṃ tīramahaṃ nayāmi।
no cettarī sadyuvatī malena
syāccedvibho viddhi kuṭumbahāniḥ॥1-6-4॥

Only after washing your feet, I will take you to the other shore. Otherwise, if my boat, having a touch of the dust of your feet, transforms into a young lady, it might result in a great loss to my family, Oh Lord!

इत्युक्त्वा क्षालितौ पादौ परं तीरं ततो गताः।
ityuktvā kṣālitau pādau paraṃ tīraṃ tato gatāḥ।

So saying, he washed the feet and then they crossed the river to the other shore.

—श्रीमदध्यात्मरामायणे उमामहेश्वरसंवादे बालकाण्डे षष्ठः सर्गः
—śrīmadadhyātmarāmāyaṇe umāmaheśvarasaṃvāde bālakāṇḍe ṣaṣṭhaḥ sargaḥ

Pretty cool strategy by the Boatman to wash Rama’s feet :)! नाविकधावितमृदुपद राम!

 

न केवलं मे भवतश्च राजन्

श्री प्रह्लाद उवाच
न केवलं मे भवतश्च राजन्स वै बलं बलिनां चापरेषाम्।
परेऽवरेऽमी स्थिरजङ्गमा ये ब्रह्मादयो येन वशं प्रणीताः॥८॥
स ईश्वरः काल उरुक्रमोऽसावोजः सहः सत्त्वबलेन्द्रियात्मा।
स एव विश्वं परमः स्वशक्तिभिः सृजत्यवत्यत्ति गुणत्रयेशः॥९॥
जह्यासुरं भावमिमं त्वमात्मनः समं मनो धत्स्व न सन्ति विद्विषः।
ऋतेऽजितादात्मन उत्पथे स्थितात्तद्धि ह्यनन्तस्य महत्समर्हणम्॥१०॥
दस्यून्पुरा षण्न विजित्य लुम्पतो मन्यन्त एके स्वजिता दिशो दश।
जितात्मनो ज्ञस्य समस्य देहिनां साधोः स्वमोहप्रभवाः कुतः परे॥११॥
—श्रीमद्भागवते सप्तमस्कन्धेऽष्टमोऽध्यायः
śrī prahlāda uvāca
na kevalaṁ me bhavataśca rājansa vai balaṁ balināṁ cāpareṣām|
pare’vare’mī sthirajaṅgamā ye brahmādayo yena vaśaṁ praṇītāḥ||8||
sa īśvaraḥ kāla urukramo’sāvojaḥ sahaḥ sattvabalendriyātmā|
sa eva viśvaṁ paramaḥ svaśaktibhiḥ sṛjatyavatyatti guṇatrayeśaḥ||9||
jahyāsuraṁ bhāvamimaṁ tvamātmanaḥ samaṁ mano dhatsva na santi vidviṣaḥ|
ṛte’jitādātmana utpathe sthitāttaddhi hyanantasya mahatsamarhaṇam||10||
dasyūnpurā ṣaṇna vijitya lumpato manyanta eke svajitā diśo daśa|
jitātmano jñasya samasya dehināṁ sādhoḥ svamohaprabhavāḥ kutaḥ pare||11||
—śrīmadbhāgavate saptamaskandhe’ṣṭamo’dhyāyaḥ
Not just mine, but [He is] the source of your strength as well O King! and Indeed the strength of all those who are strong and others
Those superior, or inferior, moving or non-moving, beginning from Brahma, ae under His control!
He is the Supreme Ishvara (controller), that One Supreme Lord, the strength of the senses, mind, body and Atma!
Indeed He creates, maintains and dissolves the Universe by His power, the Lord of the three Gunas!
Give up your Asuric tendencies and percieve everything as equal to yourself (stop discriminating); [then] there are no enemies,
Except for the mind on the wrong path! [If that can be achieved] That is the greatest worship of the limitless Lord!
Many previous demons, not defeating the six enemies (काम/kāma: desire, क्रोध/krodha: anger, लोभ/lobha: greed, मोह/moha: delusion, मद/mada: pride/arrogance, मात्सर्यम्/mātsaryam: jealousy), which [actually] steal away [everything]
For the one who has conquered the senses, who views all beings with equanimity, for such a noble soul, where are the enemies, created by own’s own delusions!?

Amazing discourse by Prahlada to Hiranyakashipu, when he asks his son who gives him the power/fearlessness to stand and argue, culminating in further fury of Hiranyakashipu and the avatara of Lord Narasimha!

सत्यं विधातुम्

सत्यं विधातुं निजभृत्यभाषितं व्याप्तिं च भूतेष्वखिलेषु चात्मनः।
अदृश्यतात्यद्भुतरूपमुद्वहन्स्तम्भे सभायां न मृगं न मानुषम्॥७-८-१७॥
—श्रीमद्भागवते सप्तमस्कन्धेऽष्टमोऽध्यायः
satyaṁ vidhātuṁ nijabhṛtyabhāṣitaṁ vyāptiṁ ca bhūteṣvakhileṣu cātmanaḥ|
adṛśyatātyadbhutarūpamudvahanstambhe sabhāyāṁ na mṛgaṁ na mānuṣam||7-8-17||
—śrīmadbhāgavate saptamaskandhe’ṣṭamo’dhyāyaḥ
To make true the words uttered by Prahlada, under His care, [Bhagavan Narasimha] who his omnipresent in the entire Universe and
Assuming an unseen extremely wondrous form, [emerged] in the pillar in the royal court, neither an animal, nor human!

Another wonderful shloka, that demonstrates the vatsalyam of Bhagavan, He performed his Avatara, not just to protect Prahlada, but to make true Prahlada’s statement (satyam vidhatum!). When Hiranyakashipu brags to Prahlada about his might, Prahlada merely states that Lord Vishnu is the might underlying anyone and everyone’s might! When Hiranyakashipu gets enraged and asking why the Lord does not show himself in the pillar, and smashes it with his fist, Lord Narasimha appears, to protect his dear Prahlada’s words (and of course Prahlada himself)!

मतिर्नकृष्णे परतः स्वतो वा

मतिर्नकृष्णे परतः स्वतो वा
मिथोऽभिपद्येत गृहव्रताननम्।
अदान्तगोभिर्विशतां तमिस्रं
पुनः पुनश्चर्वितचर्वणानाम्॥७-५-३०॥
—श्रीमद्भागवते सप्तमस्कन्धे पञ्चमोऽध्यायः
matirnakṛṣṇe parataḥ svato vā
mitho’bhipadyeta gṛhavratānanam|
adāntagobhirviśatāṁ tamisraṁ
punaḥ punaścarvitacarvaṇānām||7-5-30||
—śrīmadbhāgavate saptamaskandhe pañcamo’dhyāyaḥ
Thoughts of Krishna [do not arise in their minds] either from others’ [goading] or from their own [understanding]
Or from a combination of both, for those rooted to materialistic life.
Uncontrolled by the their senses, they enter hell again and again, repeatedly chewing the already chewed [materialistic pleasures].

The critical point here is perhaps Krishna! Why does Prahlada mention Krishna, in Kritayugam, when Krishnavatara happens only in (the very end of) Dwaparayugam?! This clearly illustrates the repetitive enactment of all avataras, in every Kalpa! Indeed, Ramavatara/Krishnavatara have occurred infinite times in the past and will occur infinitely many times in the future!

मल्लानामशनिर्नृणां नरवरः

मल्लानामशनिर्नृणां नरवरः स्त्रीणां स्मरो मूर्तिमान्
गोपानां स्वजनोऽसतां क्षितिभुजां शास्ता स्वपित्रोः शिशुः।
मृत्युर्भोजपतेर्विराडविदुषां तत्त्वं परं योगिनाम्
वृष्णीनां परदेवतेति विदितो रङ्गं गतः साग्रजः॥१७॥
—श्रीमद्भागवते दशमस्कन्धे त्रिचत्वारिंशोऽध्यायः
mallānāmaśanirnṛṇāṁ naravaraḥ strīṇāṁ smaro mūrtimān
gopānāṁ svajano’satāṁ kṣitibhujāṁ śāstā svapitroḥ śiśuḥ|
mṛtyurbhojapatervirāḍaviduṣāṁ tattvaṁ paraṁ yoginām
vṛṣṇīnāṁ paradevateti vidito raṅgaṁ gataḥ sāgrajaḥ||17||
—śrīmadbhāgavate daśamaskandhe tricatvāriṁśo’dhyāyaḥ
For the wrestlers, lightning; for the men, the best among men; for the women, the most handsome man; for all the Gopas, their relative; for all the bad men and kings, a punisher; for His parents, a child; for the King of Bhojas (Kamsa), Death; for the unintelligent, a helpless weakling; the Supreme Truth, for the Yogis; for the Vrishnis, the Supreme God; thus [Krishna was] understood, as He entered the arena with His Brother.

ददृशेऽच्युतं सा

तां देवमायामिव धीरमोहिनीं सुमध्यमां कुण्डलमण्डिताननाम्।
श्यामां नितम्बार्पितरत्नमेखलां व्यञ्जत्स्तनीं कुन्तलशङ्कितेक्षणाम्॥५१॥
शुचिस्मितां बिम्बफलाधरद्युति शोणायमानद्विजकुन्दकुड्मलाम्।
पदा चलन्तीं कलहंसगामिनीं सिञ्जत्कलानूपुरधामशोभिना॥५२॥
विलोक्य वीरा मुमुहुः समागता यशस्विनस्तत्कृतहृच्छयार्दिताः।
यां वीक्ष्य ते नृपतयस्तदुदारहास व्रीदावलोकहृतचेतस उज्झितास्त्राः॥५३॥
पेतुः क्षितौ गजरथाश्वगता विमूढा यात्राच्छलेन हरयेऽर्पयतीं स्वशोभाम्।
सैवं शनैश्चलयती चलपद्मकोशौ प्राप्तिं तदा भगवतः प्रसमीक्षमाणा॥५४॥
उत्सार्य वामकरजैरलकानपङ्गैः प्राप्तान्ह्रियैक्षत नृपान् ददृशेऽच्युतं सा।
तां राजकन्यां रथमारुरक्षतीं जहार कृष्णो द्विषतां समीक्षताम्॥५५॥
रथं समारोप्य सुपर्णलक्षणं राजन्यचक्रं परिभूय माधवः।
ततो ययौ रामपुरोगमः शनैः शृगालमध्यादिव भागहृद्धरिः॥५६॥
—श्रीमद्भागवते दशमस्कन्धे त्रिपञ्चाशत्तमोऽध्यायः
tāṁ devamāyāmiva dhīramohinīṁ sumadhyamāṁ kuṇḍalamaṇḍitānanām|
śyāmāṁ nitambārpitaratnamekhalāṁ vyañjatstanīṁ kuntalaśaṅkitekṣaṇām||51||
śucismitāṁ bimbaphalādharadyuti śoṇāyamānadvijakundakuḍmalām|
padā calantīṁ kalahaṁsagāminīṁ siñjatkalānūpuradhāmaśobhinā||52||
vilokya vīrā mumuhuḥ samāgatā yaśasvinastatkṛtahṛcchayārditāḥ|
yāṁ vīkṣya te nṛpatayastadudārahāsa vrīdāvalokahṛtacetasa ujjhitāstrāḥ||53||
petuḥ kṣitau gajarathāśvagatā vimūḍhā yātrācchalena haraye’rpayatīṁ svaśobhām|
saivaṁ śanaiścalayatī calapadmakośau prāptiṁ tadā bhagavataḥ prasamīkṣamāṇā||54||
utsārya vāmakarajairalakānapaṅgaiḥ prāptānhriyaikṣata nṛpān dadṛśe’cyutaṁ sā|
tāṁ rājakanyāṁ rathamārurakṣatīṁ jahāra kṛṣṇo dviṣatāṁ samīkṣatām||55||
rathaṁ samāropya suparṇalakṣaṇaṁ rājanyacakraṁ paribhūya mādhavaḥ|
tato yayau rāmapurogamaḥ śanaiḥ śṛgālamadhyādiva bhāgahṛddhariḥ||56||
—śrīmadbhāgavate daśamaskandhe tripañcāśattamo’dhyāyaḥ
These wonderful verses describe the beauty of Shri Rukmini Devi, as She stepped out of the Ambika temple,
and pushing away the strands of her curly hair, glanced at the Lord, described as Achyuta, because He never fails His devotees
(Shri Rukmini Devi in this case, who completely surrendered unto Him, requesting Him to marry Her).
The Lord then lifted Shri Rukmini Devi onto His chariot, and made away for Dwaraka