Moha – Page 2 – Anuśīlana.in

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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asāre khalu saṁsāre sukha-bhrāntiḥ śarīriṇām

asāre khalu saṁsāre sukha-bhrāntiḥ śarīriṇām |
lālāpānam ivāṅguṣṭhe bālānāṁ stanya-vibhramaḥ ||
(Samayocita-padya-mālikā; Mahāsubhāṣita-saṅgraha: 3742)

“In verily essenceless saṁsāra, the embodied have a false impression of happiness (sukha), just as a child sucking its thumb has the misperception of a breast.”

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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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sasarjāgre’ndha-tāmisram atha tāmisram ādi-kṛt

sasarjāgre’ndha-tāmisram atha tāmisram ādi-kṛt |
mahāmohaṁ ca mohaṁ ca tamaś cājñāna-vṛttayaḥ ||
(Śrīmad Bhāgavatam: 3.12.2)

“At the beginning [of the emanation of the universe], the original creator [i.e., Lord Brahmā] emanated the functions of ajñāna (ignorance): andha-tāmisra (blinding darkness), tāmisra (darkness), mahāmoha (severe delusion), moha (delusion), and tamas (dimness).”

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ye’bhyarthitām api ca no nṛ-gatiṁ prapannā

ye’bhyarthitām api ca no nṛ-gatiṁ prapannā
jñānaṁ ca tattva-viṣayaṁ saha-dharma yatra |
nārādhanaṁ bhagavato vitaranty amuṣya
sammohitā vitatayā bata māyayā te ||
(Śrīmad Bhāgavatam: 3.15.24; cited in Bhakti Sandarbha: 108)

[Brahmā to Maitreya:] “Bata! (Alas!) Even those who have attained a human state [i.e., life] wherein jñāna (awareness) relating to Tattva along with dharma are present, which is sought by us [i.e., by Brahmā and the other devas], but do not offer worship to Bhagavān [i.e., he who is source of all dharma and all jñāna] are thoroughly bewildered by his all-pervading māyā.”

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tvayaiva dattaṁ padam aindram ūrjitaṁ

tvayaiva dattaṁ padam aindram ūrjitaṁ
hṛtaṁ tad evādya tathaiva śobhanam |
manye mahān asya kṛto hy anugraho
vibhraṁśito yac chriya ātma-mohanāt ||
yayā hi vidvān api muhyate yatas
tat ko vicaṣṭe gatim ātmano yathā |
tasmai namas te jagad-īśvarāya vai
nārāyaṇāyākhila-loka-sākṣiṇe ||
(Śrīmad Bhāgavatam: 8.22.16–17)

“[Prahlāda Mahārāja to Vāmanadeva:] That this splendorous abode of Indra was [previously] given entirely [to Bali] and today taken entirely [back from Bali] by you is indeed proper, as I consider great favor has been shown to him [by you] in [his] being deprived of wealth, which is bewildering regarding the ātmā (self). Who perceives [i.e., can perceive] the actual nature of the ātmā in the presence of [wealth,] that by which even a learned and regulated person is bewildered? Obeisance unto him, the Lord of the universe, Nārāyāṇa, the observer of all beings [i.e., unto he who has greatly favored Bali by graciously depriving him of the wealth in his possession].”

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