Bābāra Kathā – Page 45

māyā manaḥ sṛjati karmamayaṁ balīyaḥ

māyā manaḥ sṛjati karmamayaṁ balīyaḥ
kālena codita-guṇānumatena puṁsaḥ |
chandomayaṁ yad ajayārpita-ṣoḍaśāraṁ
saṁsāra-cakram aja ko’titaret tvad-anyaḥ ||
(Śrīmad Bhāgavatam: 7.9.21)

“Māyā, with the permission of the Puruṣa, and with its guṇas impelled by time, emanates the mind (manas), which is constituted of karma, most powerful [i.e., very difficult to conquer], filled with fancy (chanda) [i.e., vāsanās], and infused with sixteen transformations by the unborn [i.e., by ignorance (avidyā)]. O Unborn One [i.e., O Bhagavān], who apart from you [i.e., who that has not received your grace and does not engage in your service] can surmount this wheel of saṁsāra [i.e., the mind]?”

Read on →

duḥkhaṁ sukhaṁ vyatiriktaṁ ca tīvraṁ

duḥkhaṁ sukhaṁ vyatiriktaṁ ca tīvraṁ
kālopapannaṁ phalam āvyanakti |
āliṅgya māyā-racitāntarātmā
sva-dehinaṁ saṁsṛti-cakra-kūṭaḥ ||
(Śrīmad Bhāgavatam: 5.11.6)

“The inner ātmā fabricated by māyā [i.e., the subtle body, the adjunct upon the pure jīva], the illusionist on the wheel of saṁsāra, embracing the bearer of its own body [i.e., the pure jīva], in full creates suffering, enjoyment, irregularity [i.e., bewilderment], and acute [i.e., unavoidable], time-borne results.”

Read on →

evaṁ bahu-savaṁ kālaṁ mahātmāvicalendriyaḥ

evaṁ bahu-savaṁ kālaṁ mahātmāvicalendriyaḥ |
tri-vargaupayikaṁ nītvā putrāyādān nṛpāsanam ||
manyamāna idaṁ viśvaṁ māyā-racitam ātmani |
avidyā-racita-svapna-gandharva-nagaropamam ||
ātma-stry-apatya-suhṛdo balam ṛddha-kośam
antaḥ-puraṁ parivihāra-bhuvaś ca ramyāḥ |
bhū-maṇḍalaṁ jaladhi-mekhalam ākalayya
kālopasṛṣṭam iti sa prayayau viśālām ||
(Śrīmad Bhāgavatam: 4.12.14–15)

“After passing many years of time conducive to tri-varga [i.e., dharma, artha, and kāma], he of exalted ātmā [i.e., pure citta] and unwavering senses [i.e., Dhruva] gave the king’s seat to his son. Considering this world to be superimposed by māyā onto the ātmā and comparable to a city of Gandharvas fabricated by ignorance, and regarding the ātmā [i.e., the body], wives, children, friends, power [i.e., horses, elephants, soldiers, etc.], treasuries, inner chambers, beautiful parks, and the earth girdled by the oceans to be seized by time [i.e., invariably subject to destruction], he went to Viśālā [i.e. Badarikāśrama].”

Read on →

yad idaṁ manasā vācā cakṣurbhyāṁ śravaṇādibhiḥ

yad idaṁ manasā vācā cakṣurbhyāṁ śravaṇādibhiḥ |
naśvaraṁ gṛhyamāṇaṁ ca viddhi māyā-manomayam ||
(Śrīmad Bhāgavatam: 11.7.7; cited in Paramātma Sandarbha 69)

“Know that this [world] which is perceived with the mind, speech, eyes, ears, and so forth is transitory and illusory on account of being formulated in the mind.”

Read on →

kasmāt saṅkliśyate vidvān vyarthayārthehayāsakṛt

kasmāt saṅkliśyate vidvān vyarthayārthehayāsakṛt |
kasyacin māyayā nūnaṁ loko’yaṁ suvimohitaḥ ||
(Śrīmad Bhāgavatam: 11.23.26)

“Why is [even] a learned person repeatedly troubled by meaningless endeavors for wealth? Certainly this world is completely bewildered by someone’s māyā.”

Read on →

man-māyā-mohita-dhiyaḥ puruṣāḥ puruṣarṣabha

man-māyā-mohita-dhiyaḥ puruṣāḥ puruṣarṣabha |
śreyo vadanty anekāntaṁ yathā-karma yatha-ruci ||
(Śrīmad Bhāgavatam: 11.14.9)

[Kṛṣṇa to Uddhava:] “O best of human beings, human beings whose minds are bewildered by my māyā speak of good (śreyas) in many different ways according to [their own] karma and according to [their own] taste.”

Read on →

prayujyamāne mayi tāṁ śuddhāṁ bhāgavatīṁ tanum

prayujyamāne mayi tāṁ śuddhāṁ bhāgavatīṁ tanum |
ārabdha-karma-nirvāṇo nyapatat pāñca-bhautikaḥ ||
(Śrīmad Bhāgavatam: 1.6.29; cited in Prīti Sandarbha: 11)

“[Nārada:] When that pure figure related to Bhagavān [i.e., the form of an associate (pārṣada) of Bhagavān] was being bestowed upon me, the body [made] of the five elements, the commenced (prārabdha) karma of which was exhausted, fell away.”

Read on →

vajrād api kaṭhorāṇi mṛdūni kusumād api

vajrād api kaṭhorāṇi mṛdūni kusumād api |
lokottarāṇāṁ cetāṁsi ko nu vijñātum īśvaraḥ ||
(Uttara-rāma-carita: 2.7; cited in Caitanya Caritāmṛta: 2.7.73)

“Who has the ability to understand hearts of extraordinary persons, which are [both] harder than a lightning bolt and softer than a flower?”

Read on →

hare kṛṣṇa hare kṛṣṇa kṛṣṇa kṛṣṇa hare hare

hare kṛṣṇa hare kṛṣṇa kṛṣṇa kṛṣṇa hare hare |
hare rāma hare rāma rāma rāma hare hare ||
prabhu kahe—kahilāṅ ei mahāmantra |
ihā japa’ giyā sabe kariyā nirbandha ||
ihā haite sarva-siddhi ha-ibe sabāra |
sarva-kṣaṇa bala’ ithe vidhi nāhi āra ||
(Caitanya-bhāgavata: 2.23.76–78)

“‘Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, Hare Rāma Hare Rāma Rāma Rāma Hare Hare’—the Master [viz., Caitanya Mahāprabhu] said, ‘I have told you all this supreme (mahā) mantra. All of you go and perform japa of this, fostering absorption [alt., maintaining a quota]. By this, all attainments (siddhis) will be had by all of you. Chant at every moment. There is no other rule in this regard.’”

Read on →

mādhukaram asaṁkḷptaṁ prāk-praṇītam ayācitam

mādhukaram asaṁkḷptaṁ prāk-praṇītam ayācitam |
tāt-kālikopapannaṁ ca bhaikṣyaṁ pañca-vidhaṁ smṛtam ||
(Sannyāsa Upaniṣad: 2.83; cited in Krama Sandarbha to Śrīmad Bhāgavatam 11.18.19)

“Mādhukara alms are known to be of five types: [1] indeterminate, [2] previously arranged, [3] unsolicited, [4] coincidental, and [5] offered.”

Read on →