Moha

tasyā eva praticchāyā-rūpā māyā guṇātmikā

tasyā eva praticchāyā-rūpā māyā guṇātmikā ||
mithyā-prapañca-jananī mithyā-bhrānti-tamomayī |
ato’nirūpyānityādyā jīva-saṁsāra-kāriṇī ||
aṣṭamāvaraṇāsyādhiṣṭhātrī mūrtimatī hi yā |
kāryākāra-vikārasyāprāptyā prakṛtir ucyate ||
yasyās tv atikrameṇaiva muktir bhaktiś ca sidhyati |
utpāditaṁ yayā viśvam aindrajālikavan mṛṣā ||
(Bṛhad Bhāgavatāmṛta: 2.4.179–182)

“Her [i.e., Bhagavān’s superior potency’s (parā-śakti’s)] semblance is [his inferior (aparā) śakti known as] māyā constituted of the guṇas, who is the mother of the false phenomenal world (prapañca), constituted of the darkness of delusions based on falsity, thus unascertainable, impermanent, primordial, the cause of the jīvas’ saṁsāra, possessed of form as the superintendent of the eight coverings [of the brahmāṇḍa], and called prakṛti on account of [her] non-obtainment of transformations in the form of [the] effects [she produces]; only by crossing beyond whom [i.e., her] mukti, as well as bhakti, is attained, and by whom [i.e., her], like a magician, the universe is falsely produced.”

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na yāvad etāṁ tanu-bhṛn narendra

na yāvad etāṁ tanu-bhṛn narendra
vidhūya māyāṁ vayunodayena |
vimukta-saṅgo jita-ṣaṭ-sapatno
vedātma-tattvaṁ bhramatīha tāvat ||
na yāvad etan mana ātma-liṅgaṁ
saṁsāra-tāpāvapanaṁ janasya |
yac choka-mohāmaya-rāga-lobha-
vairānubandhaṁ mamatāṁ vidhatte ||
(Śrīmad Bhāgavatam: 5.11.15–16)

“[Rendered according to the Bhāvārtha-dīpikā:] O King, as long as the bearer of a body does not cast away this māyā, and, having become completely freed from attachment and victorious over the six co-wives [i.e., the six senses], understand the nature of the self (ātma-tattva) by means of the appearance of wisdom, so long he wanders here [i.e., in saṁsāra], and as long as one does not understand the mind, a guise of the self, to be the field of a person’s suffering in saṁsāra which bears a continuance of lamentation, delusion, disease, attraction, greed, and enmity, and produces my-ness [so long one wanders in saṁsāra].”

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athāpi nopasajjeta strīṣu straiṇeṣu cārtha-vit

athāpi nopasajjeta strīṣu straiṇeṣu cārtha-vit |
viṣayendriya-saṁyogān manaḥ kṣubhyati nānyathā ||
adṛṣṭād aśrutād bhāvān na bhāva upajāyate |
asamprayuñjataḥ prāṇān śāmyati stimitaṁ manaḥ ||
tasmāt saṅgo na kartavyaḥ strīṣu straiṇeṣu cendriyaiḥ |
viduṣāṁ cāpy avisrabdhaḥ ṣaḍ-vargaḥ kim u mādṛśām ||
(Śrīmad Bhāgavatam: 11.26.22–24)

“Even then [i.e., even though women are disgusting in so far as their bodies are made of flesh, blood, stool, urine, pus, and so forth], a sagacious person should not associate with women or those subjugated by women. The mind is disturbed by contact of the senses with [their] objects and not otherwise [i.e., the mind is not disturbed if such contact does not occur]. Feeling does not arise from unseen or unheard of objects. [Thus,] The mind of one who is non-engaged with the prāṇas [i.e., senses] is still and peaceful. Therefore, association is not to be done by means of the senses with women or those subjugated by women, since the ṣaḍ-varga [i.e., the six senses] even of the wise, much less of myself [i.e., of I who am undiscerning], are untrustworthy.”

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aho māyābalaṁ viṣṇoḥ sneha-baddham idaṁ jagat

aho māyābalaṁ viṣṇoḥ sneha-baddham idaṁ jagat ||
kva deho bhautiko’nātmā kva cātmā prakṛteḥ paraḥ |
kasya ke pati-putrādyā moha eva hi kāraṇam ||
(Śrīmad Bhāgavatam: 8.16.18–19)

“[Kaśyapa Muni, slightly smiling melancholically, speaks to Aditi:] Aho! This world is bound by affection, the power of Viṣṇu’s māyā! Where is the non-self, the body made of the [material] elements? And where is the self (ātmā) distinct from prakṛti? Who is whose husband, son, and so on? Delusion (moha) is the only cause [of considering anyone to be one’s own relative or oneself to be anyone else’s relative].”

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na bhajati kumanīṣiṇāṁ sa ijyāṁ

na bhajati kumanīṣiṇāṁ sa ijyāṁ
harir adhanātma-dhana-priyo rasa-jñaḥ |
śruta-dhana-kula-karmaṇāṁ madair ye
vidadhati pāpam akiñcaneṣu satsu ||
(Śrīmad Bhāgavatam: 4.31.21; cited in Bhakti Sandarbha: 301)

“The connoisseur of rasa, Hari, he to whom those who have no [worldly] wealth and whose wealth is the Self [i.e., the Ātmā, meaning, Hari himself] are dear, does not accept the worship of those of polluted intellect, who because of the intoxications of learning, wealth, family, and deeds, engage in wrong-doing in relation to sādhus who are without anything [i.e., free from any such intoxications and the pride and possessiveness that underlie them].”

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kvāyaṁ malīmasaḥ kāyo daurgandhyādy-ātmako’śuciḥ

kvāyaṁ malīmasaḥ kāyo daurgandhyādy-ātmako’śuciḥ |
kva guṇāḥ saumanasyādyā hy adhyāso’vidyayā kṛtaḥ ||
(Śrīmad Bhāgavatam: 11.26.18)

[Purūravā reflects to himself:] “Where is that foul and impure body filled with bad odors and so forth? And where are the qualities of resembling a flower and so forth? The superimposition [of those qualities upon her] has been done because of ignorance.”

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asyānyatrātma-paryante syāt sarvatraiva mūḍhatā

asyānyatrātma-paryante syāt sarvatraiva mūḍhatā |
kṛṣṇa-sphūrti-viśeṣas tu na kadāpy atra līyate ||
(Bhakti-rasāmṛta-sindhu: 2.4.98)

“One’s [i.e., one who has entered the state of moha’s] stupor in regard to everything otherwise, including one’s self [i.e., body] can occur, but herein [i.e., in this state of moha, that is, stupor of the mind (hṛn-mūḍhatā), as defined previously in BRS 2.4.82] a particular manifestation (sphūrti) of Kṛṣṇa is never withdrawn.”

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ajānan dāhārtiṁ viśati śalabho dīpa-dahanaṁ

ajānan dāhārtiṁ viśati śalabho dīpa-dahanaṁ
na mīno’pi jñātvā vṛta-baḍiśam aśnāti piśitam |
vijānanto’py etān vayam iha vipaj-jāla-jaṭilān
na muñcāmaḥ kāmān ahaha gahano moha-mahimā ||
(Attributed to a Śānti-śataka of Bilvamaṅgala Ṭhākura)

“Not knowing the pain of being burnt, a moth enters the flame of a lamp. A fish too eats a piece of meat not knowing it is a covered hook. Although we [however] know objects of enjoyment here [i.e., in saṁsāra] are embedded in a net of afflictions, we do not give them up. Ahaha! How impenetrable is the power of delusion!”

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kuraṅga-mātaṅga-pataṅga-bhṛṅga

kuraṅga-mātaṅga-pataṅga-bhṛṅga-
mīnāḥ hatāḥ pañcabhir eva pañca |
ekaṁ pramādī sa kathaṁ na hanyate
yaḥ sevate pañcabhir eva pañca ||
(Garuḍa Purāṇa: 1.115.21)

“The deer, elephant, moth, bee, and fish—these five are destroyed by the five [respective objects of the senses]. One is bewildering [i.e., just one sense object is greatly bewildering]. [Thus,] how is someone who partakes of all five not [sure to be] ruined by these five?”

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