Māyā stands behind Kṛṣṇa. So if you put always Kṛṣṇa or if you are always Kṛṣṇa consciousness, then māyā cannot touch you. Kṛṣṇa sūrya-sama māyā haya andhakāra, yāhāṅ kṛṣṇa tāhāṅ nāhi māyāra adhikāra. So Vyāsadeva, in clear consciousness, in Kṛṣṇa consciousness, he saw Kṛṣṇa and this māyā. And what is this māyā? That is said, yayā sammohito jīva. That māyā which has enchanted all these conditioned souls. Yayā sammohito jīva ātmānam anarthaṁ manute (SB 1.7.5). Considering himself that "I am material product." I am coming to this point. Those who are thinking that "I am a material product," they're completely in darkness of māyā. Yayā, manute anarthaṁ tat-kṛtaṁ ca abhipadyate. And identifying himself with this body, they are acting in bodily consciousness and increasing their problems of life and conditional life in material existence. Horrible condition.
SB 01.07.05 yaya sammohito jiva... cited
Expressions researched:
"although transcendental to the three modes of material nature"
|"atmanam tri-gunatmakam"
|"paro 'pi manute 'nartham"
|"tat-krtam cabhipadyate"
|"thinks of himself as a material product"
|"undergoes the reactions of material miseries"
|"yaya sammohito jiva"
Srimad-Bhagavatam
SB Canto 1
Due to this external energy, the living entity, although transcendental to the three modes of material nature, thinks of himself as a material product and thus undergoes the reactions of material miseries.
The root cause of suffering by the materialistic living beings is pointed out with remedial measures which are to be undertaken and also the ultimate perfection to be gained. All this is mentioned in this particular verse. The living being is by constitution transcendental to material encagement, but he is now imprisoned by the external energy, and therefore he thinks himself one of the material products. And due to this unholy contact, the pure spiritual entity suffers material miseries under the modes of material nature. The living entity misunderstands himself to be a material product. This means that the present perverted way of thinking, feeling and willing, under material conditions, is not natural for him. But he has his normal way of thinking, feeling and willing. The living being in his original state is not without thinking, willing and feeling power. It is also confirmed in the Bhagavad-gītā that the actual knowledge of the conditioned soul is now covered by nescience. Thus the theory that a living being is absolute impersonal Brahman is refuted herein. This cannot be, because the living entity has his own way of thinking in his original unconditional state also. The present conditional state is due to the influence of the external energy, which means that the illusory energy takes the initiative while the Supreme Lord is aloof. The Lord does not desire that a living being be illusioned by external energy. The external energy is aware of this fact, but still she accepts a thankless task of keeping the forgotten soul under illusion by her bewildering influence. The Lord does not interfere with the task of the illusory energy because such performances of the illusory energy are also necessary for reformation of the conditioned soul. An affectionate father does not like his children to be chastised by another agent, yet he puts his disobedient children under the custody of a severe man just to bring them to order. But the all-affectionate Almighty Father at the same time desires relief for the conditioned soul, relief from the clutches of the illusory energy. The king puts the disobedient citizens within the walls of the jail, but sometimes the king, desiring the prisoners' relief, personally goes there and pleads for reformation, and on his doing so the prisoners are set free. Similarly, the Supreme Lord descends from His kingdom upon the kingdom of illusory energy and personally gives relief in the form of the Bhagavad-gītā, wherein He personally suggests that although the ways of illusory energy are very stiff to overcome, one who surrenders unto the lotus feet of the Lord is set free by the order of the Supreme. This surrendering process is the remedial measure for getting relief from the bewildering ways of the illusory energy. The surrendering process is completed by the influence of association. The Lord has suggested, therefore, that by the influence of the speeches of saintly persons who have actually realized the Supreme, men are engaged in His transcendental loving service. The conditioned soul gets a taste for hearing about the Lord, and by such hearing only he is gradually elevated to the platform of respect, devotion and attachment for the Lord. The whole thing is completed by the surrendering process. Herein also the same suggestion is made by the Lord in His incarnation of Vyāsadeva. This means that the conditioned souls are being reclaimed by the Lord both ways, namely by the process of punishment by the external energy of the Lord, and by Himself as the spiritual master within and without. Within the heart of every living being the Lord Himself as the Supersoul (Paramātmā) becomes the spiritual master, and from without He becomes the spiritual master in the shape of scriptures, saints and the initiator spiritual master. This is still more explicitly explained in the next śloka.
Personal superintendence of the illusory energy is confirmed in the Vedas (the Kena Upaniṣad) in relation to the demigods' controlling power. Herein also it is clearly stated that the living entity is controlled by the external energy in a personal capacity. The living being thus subject to the control of external energy is differently situated. It is clear, however, from the present statement of Bhāgavatam that the same external energy is situated in the inferior position before the Personality of Godhead, or the perfect being. The perfect being, or the Lord, cannot be approached even by the illusory energy, who can only work on the living entities. Therefore it is sheer imagination that the Supreme Lord is illusioned by the illusory energy and thus becomes a living being. If the living being and the Lord were in the same category, then it would have been quite possible for Vyāsadeva to see it, and there would have been no question of material distress on the part of the illusioned being, for the Supreme Being is fully cognizant. So there are so many unscrupulous imaginations on the part of the monists to endeavor to put both the Lord and the living being in the same category. Had the Lord and the living beings been the same, then Śrīla Śukadeva Gosvāmī would not have taken the trouble to describe the transcendental pastimes of the Lord, for they would all be manifestations of illusory energy.
Śrīmad-Bhāgavatam is the summum bonum remedy for suffering humanity in the clutches of māyā. Śrīla Vyāsadeva therefore first of all diagnosed the actual disease of the conditioned souls, i.e., their being illusioned by the external energy. He also saw the perfect Supreme Being, from whom illusory energy is far removed, though He saw both the diseased conditioned souls and also the cause of the disease. And the remedial measures are suggested in the next verse. Both the Supreme Personality of Godhead and the living beings are undoubtedly qualitatively one, but the Lord is the controller of the illusory energy, whereas the living entity is controlled by the illusory energy. Thus the Lord and the living beings are simultaneously one and different. Another point is distinct herein: that eternal relation between the Lord and the living being is transcendental, otherwise the Lord would not have taken the trouble to reclaim the conditioned souls from the clutches of māyā. In the same way, the living entity is also required to revive his natural love and affection for the Lord, and that is the highest perfection of the living entity. Śrīmad-Bhāgavatam treats the conditioned soul with an aim to that goal of life.
SB Canto 10.1 to 10.13
The Lord's potency acts in both the spiritual and material worlds. In the spiritual world the Lord's potency works as yogamāyā, and in the material world the same potency works as mahāmāyā, exactly as electricity works in both a heater and a cooler. In the material world, this potency, working as mahāmāyā, acts upon the conditioned souls to deprive them more and more of devotional service. It is said, yayā sammohito jīva ātmānaṁ tri-guṇātmakam (SB 1.7.5). In the material world the conditioned soul thinks of himself as a product of tri-guṇa, the three modes of material nature. This is the bodily conception of life. Because of associating with the three guṇas of the material potency, everyone identifies himself with his body. Someone is thinking he is a brāhmaṇa, someone a kṣatriya, and someone a vaiśya or śūdra.
Sri Caitanya-caritamrta
CC Adi-lila
When Śrīla Vyāsadeva, by meditation and self-realization, saw the Supreme Personality of Godhead, he also saw the separated energy of the Lord standing behind Him (apaśyat puruṣaṁ pūrṇaṁ māyāṁ ca tad-apāśrayam). Vyāsadeva also realized that it is this separated energy of the Lord, the material energy, that covers the knowledge of the living entities (yayā sammohito jīva ātmānaṁ tri-guṇātmakam (SB 1.7.5)). The separated, material energy bewilders the living entities (jīvas), and thus they work very hard under its influence, not knowing that they are not fulfilling their mission in life. Unfortunately, most of them think that they are the body and should therefore enjoy the material senses irresponsibly since when death comes everything will be finished. This atheistic philosophy also flourished in India, where it was sometimes propagated by Cārvāka Muni, who said:
- ṛṇaṁ kṛtvā ghṛtaṁ pibet yāvaj jīvet sukhaṁ jīvet
- bhasmī-bhūtasya dehasya kutaḥ punar āgamano bhavet
CC Madhya-lila
A conditioned soul is bewildered by the Lord's illusory energy (māyā). Māyā’s business is to keep the conditioned soul forgetful of his real relationship with Kṛṣṇa. Thus the living entity forgets his real identity as spirit soul, Brahman, and instead of realizing his factual position thinks himself the product of the material energy. According to Śrīmad-Bhāgavatam (1.7.5):
- yayā sammohito jīva ātmānaṁ tri-guṇātmakam
- paro ’pi manute ’narthaṁ tat-kṛtaṁ cābhipadyate
"Due to this external energy, the living entity, although transcendental to the three modes of material nature, thinks of himself as a material product and thus undergoes the reactions of material miseries."
This is a description of māyā’s action upon the conditioned soul. Thinking himself a product of the material energy, the conditioned soul engages in the service of the material energy in so many ways. He becomes the servant of lust, anger, greed and envy. In this way one totally becomes a servant of the illusory energy. Later, the bewildered soul becomes a servant of mental speculation, but in any case he is simply covered by the illusory energy.
Lectures
Bhagavad-gita As It Is Lectures
In the Bhāgavata also it is stated: yayā sammohito jīva ātmānaṁ tri-guṇātmakaṁ manute anartham (SB 1.7.5). So because I have accepted this body which is made of either of the three modes of material nature, and identifying, therefore I have created so many anartha. Anartha means unwanted things. Tat-kṛtaṁ cābhipadyate. And after creating in bodily relationships so many unwanted things, I am absorbed in thought, that "I am, I belong to such and such nation.
Bhakti-yogena manasi samyak praṇihite amale apaśyat puruṣaṁ pūrṇaṁ māyāṁ ca tad-apāśrayam (SB 1.7.4). He saw, realized, there are two things: the māyā and Kṛṣṇa. Māyāṁ ca tad-apāśrayam. Taking shelter of Kṛṣṇa. This māyā cannot stand without Kṛṣṇa. But Kṛṣṇa is not affected by māyā. Because Kṛṣṇa is not affected, absorbed. But the living entities, yayā sammohito jīva, the living entities, they become affected by the presence of māyā. Kṛṣṇa is not affected. Just like the sun and the sunshine. Sunshine means combination of illuminating particles. That is sunshine. It is scientifically proven.
And who is this māyā? That is explained. Yayā sammohito jīva. The same māyā, the same illusory energy which has covered these conditioned souls. And who are those conditioned? Yayā sammohito jīva ātmānaṁ tri-guṇātmakam (SB 1.7.5). Although this spirit soul is as light as Kṛṣṇa or God, although small. But he's identifying himself with this material world. Yayā sammohitaḥ, this is called illusion. When we identify ourself with this matter, yayā sammohito jīva ātmānaṁ tri-guṇātmakam, paro 'pi manute 'nartham. Although he is transcendental, still he's engaged in nonsensical activities. Paro 'pi manute 'narthaṁ tat-kṛtaṁ cābhipadyate. And he acts dictated by this māyā. These are very nicely explained in Śrīmad-Bhāgavatam in the First Canto you'll find, Seventh Chapter.
Srimad-Bhagavatam Lectures
This is the special significance of Kṛṣṇa. Although māyā is there, he says, māyāṁ ca tad-apāśrayam. Māyā is there, but Kṛṣṇa is not influenced by māyā, but He is controller of māyā. Therefore He is described, īśvaraḥ paramaḥ kṛṣṇaḥ (Bs. 5.1). Īśvara means controller. We are controlled by māyā, but Kṛṣṇa is the controller of māyā. That is the difference. We are not controller; we are controlled. In the next verse, it is described, therefore, yayā sammohito jīva (SB 1.7.5). This māyā is illusion, is illusion to the jīva, to the living entities, not to Kṛṣṇa. One who thinks Kṛṣṇa as like us, they are mistaken. Mūḍha. They have been described in the Bhagavad-gītā, avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam: (BG 9.11) "Because I am come just like a human being, these rascals, mūḍhas, asses..." Mūḍha means asses.
That is called pūrṇam, apaśyat puruṣaṁ pūrṇam. And māyāṁ ca tad-apāśrayam. This māyā also there, but Kṛṣṇa is not affected by māyā. That is described in the Bhagavad-gītā, daivī hy eṣā guṇamayī mama māyā duratyayā (BG 7.14). It is duratyayā for the living entities, not for Kṛṣṇa, because Kṛṣṇa is the controller and we are controlled. Therefore in the next verse it is said, yayā sammohito jīva (SB 1.7.5). Jīva, we living entities, we are being controlled by this māyā, sammohita. Sammohita means illusion. Mohita means captivated, and sammohita, sam means sam, fully, fully. We are... You see all these conditioned souls, they are captivated by this material energy.
You haven't got to drive away darkness by some separate endeavor. You simply get the Kṛṣṇa sun (to) rise up, then your darkness will go out. This māyā will go. If you remain without Kṛṣṇa consciousness, then it is said, yayā sammohito jīva. You will be revealed that illusion. Yayā sammohito jīva ātmānaṁ tri-guṇātmakam. Ātmānam. We ourself, the spirit soul, we are covered by this body, tri-guṇātmakam. This body means it is created by the material nature. In somebody the quality of goodness is prominent, somebody the quality of passion is prominent, and in somebody the quality of ignorance is prominent. So according to this prominence of the particular modes of nature, quality, there is division: brāhmaṇa, kṣatriya, vaiśya, śūdra.
So everything is described in the Bhagavad-gītā. If you read carefully then you'll understand things as they are. That is our mission. We have published all these authentic books, Bhagavad-gītā As It Is, and you can read them. The human life is meant for that, that here māyā is deluding us, yayā sammohito jīva ātmānaṁ tri-guṇātmakam. Ātmānam, I am self. I am spirit soul, part and parcel of God. I am eternal. I am ever illuminated. But I am thinking, "I am Indian," "I am American," "I am Hindu," "I am Muslim," "I am Christian," "I am man," "I am woman," "I am this and that," so on—designations. So bhakti means we have to become free from all these designations. Sarvopādhi-vinirmuktam (CC Madhya 19.170), this is called upādhi. Upādhi means designation. So the Kṛṣṇa consciousness movement means how to become free from these designations. That is Kṛṣṇa consciousness.
So this is here, yayā sammohito jīva, by these designations. All these living entities, they are captivated by these designations. Yayā sammohito jīva ātmānaṁ tri-guṇātmakam. He is thinking that the spirit soul has become Indian, American, African, or bird, beast. No, tri-guṇa. Paro 'pi, although he is transcendental to all these designations, manute anartham. Unnecessarily we are creating separative confusion. Manute anartham, tat-kṛtaṁ cābhipadyate. And by that designation, he is thinking, "I am Indian, I must act as Indian," "I am European, I must act as European." Tat-kṛtaṁ ca abhipadyate. This is called anartha: unnecessarily. The spirit soul is originally part and parcel of Kṛṣṇa.
Prabhupāda:
- yayā sammohito jīva
- ātmānaṁ tri-guṇātmakam
- paro 'pi manute 'narthaṁ
- tat-kṛtaṁ cābhipadyate
- (SB 1.7.5)
Vyāsadeva saw three things: the jīvātmā, and the Supreme Personality of Godhead, and māyā. Māyā means what is not. Mā-yā. So that māyā begins from what is not. I am not this body, but I am thinking I am this body. This is māyā. I am not this body. That's a fact. But I am thinking, "I am this body." This is māyā. This is the beginning of māyā.
That is not possible. Daivī hy eṣā guṇamayī mama māyā duratyayā (BG 7.14). If you make some plan... You can make plan, but that plan will never be successful. This is the... By false understanding we may make hundreds and thousands of plan to be happy in this material world. That is not possible. This is therefore called sammohito, bewildered. Yayā sammohito jīva ātmānaṁ tri-guṇātmakam. Ātmānam, himself, he is thinking that he is a material product. Tri-guṇa. Sattva, rajas, tamo-guṇa. Somebody is thinking, "I am very good man. I am very honest man. I am very qualified man." That is also false identification. And somebody is thinking, "I can do this. I can do that. I am so powerful.
Prabhupāda:
- yayā sammohito jīva
- ātmānaṁ tri-guṇātmakam
- paro 'pi manute 'narthaṁ
- tat-kṛtaṁ cābhipadyate
- (SB 1.7.5)
So our present position is like this, that sammohita, bewildered, puzzled by māyā. We are eternal part and parcel of God, but on account of being enchanted by this material energy, or external energy of God, we have forgotten ourself, and we are now entangled. We have forgotten our goal of life. Na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā ye bahir-artha-māninaḥ (SB 7.5.31).
This is called sammohita, bewildered. If you are running on a car, if you think, "I am the car," as it is foolishness, similarly, I have got this yantra, machine, body, and it is running on on account of my presence, or I am driving, or Kṛṣṇa is giving me intelligence how to drive, but if I identify myself with this body, exactly like a foolish man—he is driving the car, and if he identifies himself with the car, he is a foolish man—so this is called sammohita. Yayā sammohito jīva. Therefore the example, as I was citing last night, that we do not see the driver, and when the driver goes away, then we see that the car is not moving, and then I can understand, "Oh, the driver, my father, or my son, has gone away."
We sometimes cry, "My father has gone away," or "My son has gone away," but because we are sammohita, we actually never saw the father or the son. We accepted this coat-pant body as father and son. This is called sammoha, bewildered.
Yayā sammohito jīva ātmānam: the spirit soul, ātmānaṁ tri-guṇātmakam... This body is tri-guṇātmakam. The body is made according to the modes of material nature: kāraṇaṁ guṇa-saṅgo 'sya (BG 13.22). Everything is very clearly explained in the Bhagavad-gītā. This is further development. Bhagavad-gītā... If you understand Bhagavad-gītā, and if you actually surrender to Kṛṣṇa... The last word of Kṛṣṇa is sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). If you actually understand Bhagavad-gītā, this will be the result.
So Kṛṣṇa consciousness is so nice. If we take to it as our goal of life, then our life is successful. Otherwise—yayā sammohito jīva ātmānaṁ tri-guṇātmakam—we shall continue the life of changing this body. That we have to do. We cannot be independent. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ, ahaṅkāra-vimūḍhātmā (BG 3.27). If we think that we are independent, that is due to our ignorance. We are not independent. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ, ahaṅkāra-vimūḍhātmā.
This is bhakti-yoga. Automatically everything will be... Hygienic principle, health question, economic question, and social, political—everything will be solved. It is not joking. Anarthopaśamaṁ sākṣād bhakti-yogam adhokṣaje (SB 1.7.6).
Why the anartha is created? How? That is explained in the previous verse.
- yayā sammohito jīva
- ātmānaṁ tri-guṇātmakam
- paro 'pi manute 'narthaṁ
- tat-kṛtaṁ cābhipadyate
- (SB 1.7.5)
Vyāsadeva, under the instruction...(break) Everything is possible simply by bhakti-yoga. So bhakti-yogena, by the means of bhakti-yoga, his mind was cleansed. Bhakti-yogena manasi samyak praṇihite 'male (SB 1.7.4). The mind became completely cleansed. The whole trouble is our mind, our consciousness, unclean. So Śrī Caitanya Mahāprabhu has given us the saṅkīrtana movement for cleansing the heart, the consciousness, the mind.
He is called jīva. Jīva-bhūta. Otherwise brahma-bhūta. (SB 4.30.20) Otherwise Brahman. So long he is covered by this māyā, he is called jīva. Sammohito jīvaḥ. But when he is not sammohita, he is not bewildered, he is Brahman. Ahaṁ brahmāsmi. So being bewildered by the māyā, sammohito jīvaḥ, what is his position now? Yayā sammohito jīva ātmānaṁ tri-guṇātmakam (SB 1.7.5). Ātmānam, the soul, spirit soul, on account of his being bewildered, he is thinking that "I am depending on this material nature." Tri-guṇātmakam. "I am depending on these three material qualities, sattva-guṇa, rajo-guṇa, tamo-guṇa."
Immediately he is in his original position, brahma-bhūta (SB 4.30.20). Brahma-bhūtaḥ prasannātmā na śocati (BG 18.54). This is the science. And so long one is captured by māyā, covered by māyā, his position is sammohito jīva ātmānaṁ tri-guṇātmakam. He is thinking that "I am something of this material nature." Tri-guṇātmakam. Paro 'pi, although he is transcendental, spirit soul, paro 'pi manute anartham, he is thinking so many problems. Anartham. He is thinking of so many problems. Just like the gentleman came to consult, as soon as we proposed that "This is the medicine," he will not take. He... Then it can be mitigated otherwise. "They are simply trying to introduce their philosophy." He thought like that.
Durgā's business is yayā sammohito jīvaḥ, to keep the living entities covered not to become awakened to Kṛṣṇa consciousness. That is māyā's duty. So Vyāsadeva saw this māyā, this mahā-māyā, who is keeping the living entities under the cover of illusion. So it is said, "This māyā." "He saw the Supreme Person, and back of that Supreme Person he saw this māyā." Which māyā? Yayā sammohito jīva: "that māyā which is keeping the living entities in illusion." What is that illusion? That is also here: yayā sammohito jīva ātmānaṁ tri-guṇātmakam (SB 1.7.5). Tri-guṇa, tri-guṇa means the sattva-guṇa, rajo-guṇa, tamo-guṇa. So, under the influence of māyā, we are identifying with the different guṇas or qualities of this material world.
They have created the United Nations, but there is no solution because everyone is under the grip of the māyā, material energy, and they are simply creating problems. This is their business. Yayā sammohito jīva ātmānaṁ tri-guṇātmakam (SB 1.7.5). Ātmānam. I am spirit soul, but I do not belong to these material qualities; still, I am thinking, ātmānaṁ tri-guṇātmakam. One cannot go beyond these three guṇas, sattva-guṇa, rajo-guṇa, tamo-guṇa, or mixed. Three into three equal to nine, and again mix, nine into nine equals eighty-one. Therefore there are 8,400,000 species of living entities under the impression that "I am this; I am plant; I am fish; I am mosquito; I am man; I am demigod; I am tiger; I am Indian; I am American." In this way there are 8,400,000's of different types of identification. Therefore we find so many forms of life. Ātmānaṁ tri-guṇātmakaṁ manute. Yayā... This is all the work of māyā, to keep us under certain impression. And we work under certain impression and create another situation, and we get, "tathā dehāntara-prāptiḥ (BG 2.13)." Now, this life, if I create a situation like a dog, then I will get the body of a dog. T
The study of Bhāgavatam means complete knowledge. This is the mature contribution of Vyāsadeva to the human society. Lokasyājānato vidvāṁś cakre sātvata-saṁhitām (SB 1.7.6). Before writing, by the instruction of his spiritual master, Vyāsadeva meditated in bhakti-yoga. Bhakti-yogena manasi samyak praṇihite amale. Samyak praṇihite 'male, apaśyat puruṣaṁ pūrṇaṁ māyāṁ ca tad-apāśrayam (SB 1.7.4).
- yayā sammohito jīva
- ātmānaṁ tri-guṇātmakam
- paro 'pi manute 'narthaṁ
- tat-kṛtaṁ cābhipadyate
- (SB 1.7.5)
It is said... Vyāsadeva, before writing... Writing book is not a whimsical, whatever I like. No. You must be empowered by superior authority; then you can deliver the right things. So Vyāsadeva was empowered by his guru, Nārada.
What is this māyā? Why this māyā? That is also explained. What is that? Yayā sammohito jīva: "These conditioned souls, they're bewildered by māyā, illusion." That is māyā. Yayā sammohito jīva ātmānaṁ tri-guṇātmakam: (SB 1.7.5) "Being bewildered by this māyā, this soul, who is part and parcel of Kṛṣṇa, or God, he's thinking that 'I am a material product. I am made of these material things.' " Just like the so-called rascal scientists, they'll never accept that within this body there is the soul because they're always thinking there is no such thing as soul. Only the material, that's all.
Any part of your body, you study; you'll never agree that "I am this." It is "I am in possession of this." We say also, "My body, my finger, my head, my hand." And where is that "I"? You are simply thinking, "My, my, my, my," but where is that "I"? But they have no brain. And still, they're passing on as great philosopher, great scientist, and getting Nobel Prize.
But they are illusioned. Yayā sammohito jīva ātmānaṁ tri-guṇātmakam (SB 1.7.5). Ātmānam means the soul. Soul, they're thinking that it is a product of this matter, by evolution, or so on. So many nonsense theories they have, all rascaldom. There is no evolution. Evolution is there in the matter of consciousness. Just like a child. His consciousness is not developed. A child goes to capture a fire because his consciousness is not developed.
No, you go to the Western countries. Teach them." So that is also Kṛṣṇa consciousness, developed Kṛṣṇa consciousness, to render service to the ignorant of Kṛṣṇa consciousness. That is better, because Vyāsadeva saw that māyā, illusory energy, or the shadow, darkness... Yayā sammohito jīva. The whole world, living entity, conditioned soul, they're bewildered by this māyā. Yayā sammohito jīva ātmānaṁ tri-guṇātmakam (SB 1.7.5). Thinking this body as self, foolish, rascal. Yasyātma-buddhiḥ kuṇape tri-dhātuke (SB 10.84.13). One who thinks that "I am this body," he's no better than dog and cat. However nicely dressed he may be, he's a dog, he's a cat. That's all. No more than animal. Because he has no knowledge of his self. (aside:) Don't do that. Yasyātma-buddhiḥ kuṇape tri-dhātuke... (aside:) You cannot sit like this? Yes. Sva-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ. This is going on. People are bewildered, thinking "I am this body," just like cats and dogs. "And the issues from the body or connection with the body, that is mine." Sva-dhīḥ kalatrādiṣu. "I have got some connection, bodily connection, with woman.
So this is going on. This is called illusion. He has no connection with all these things. When one realizes that "I have no connection with this body, this country, this wife, these children, this soc... They're all illusory," that is called liberation. That is called brahma-bhūtaḥ prasannātmā (BG 18.54). People are suffering, identifying himself with these false things, which is not. Ātmānaṁ tri-guṇātmakam. Tri-guṇa, these, all these materials, they are manufactured by the three modes of material nature, and he's, he has no connection with the material nature. But somehow or other, he is now fallen in the ocean of the...
So that is our business, immediately. But we do not know. There is no such education. Na te viduḥ svārtha-gatiṁ hi viṣṇum (SB 7.5.31). They do not know what should be the aim of education, aim of life. They do not know it. They..., because they are bewildered. Yayā sammohito jīva ātmānaṁ tri-guṇātmakaṁ manute (SB 1.7.5). Ātmānaṁ sammohito jīvaḥ, being bewildered, being captivated, yayā sammohito jīvaḥ, with the māyā, the material nature, being captured and bewildered by her, yayā sammohito jīva ātmānaṁ tri-guṇātmakam, he is thinking that "I am identified with the three guṇas." Somebody is thinking that "I am brāhmaṇa. I am brāhmaṇa, the most pure, most exalted person in the human society." This is sattva-guṇa. Tri-guṇātmakam.
Somebody is think..., identifying himself with the sattva-guṇa, somebody is identifying himself with the rajo-guṇa, somebody is identifying himself in the tamo-guṇa, or somebody is identifying with the mixed up. So in this way going on. Yayā sammohito jīvaḥ.
Vyāsadeva said, yayā sammohito jīva ātmānaṁ tri-guṇātmakam, manute anartham. So anartham, some useless purpose of life, anartham.
So the Vyāsadeva recommended, or Sūta Gosvāmī said, anartha upaśamaṁ sākṣād bhakti-yogam adhokṣaje. If you want to get out of this anartham, unwanted and purposeless life of material existence... That one should first of all understand, that this material existence is anartham. Anartham means purposeless life. There is no purpose. Real purpose should be how to get out of the spell of material nature.
Sri Caitanya-caritamrta Lectures
In the Bhāgavatam where describing the illusory energy... When Vyāsadeva wrote Śrīmad-Bhāgavatam he, first of all, he meditated himself in bhakti-yoga.
- bhakti-yogena manasi
- samyak praṇihite 'male
- apaśyat puruṣaṁ sākṣāt
- māyāṁ ca tad-apāśrayam
- (SB 1.7.4)
Māyā ca yat, yaya sammohito jīva. So this māyā, Kṛṣṇa's māyā, this illusory energy, external energy, also saw. Vyāsadeva saw. He saw Kṛṣṇa, apaśyat puruṣaṁ pūrṇam. He saw the Supreme Personality as well as His māyā. So māyā, yad-apāśrayam. Māyā cannot come before Kṛṣṇa. Because... Just like the sun. Sunshine, there ignorance or darkness cannot come, cannot approach. So he saw.
Conversations and Morning Walks
1971 Conversations and Morning Walks
Prabhupāda: So those who are in devotional service, they have got two things: they can see what is māyā and what is Kṛṣṇa. That is perfect life. Then he can understand how this world is going on, how Kṛṣṇa is working. Everything becomes revealed. Bhakti-yoga is so powerful. Otherwise, what qualification we have got in comparison, their M.A., Ph.D., D.S.D. and so on, so on? Still they cannot touch the right point. Just like Dr. Stahl in Berkeley University. He talked with me, and at last he became silent. So we can challenge like that. Just like we are discussing so many philosophies. So bhakti-yoga is so nice. So you execute bhakti-yoga very nicely, and then you become the topmost learned man in the world. This is a fact.
- bhakti-yogena manasi
- samyak praṇihite 'male
- apaśyat puruṣaṁ pūrṇaṁ
- māyāṁ ca tad-apāśrayam
- (SB 1.7.4)
- yayā sammohito jīva
- ātmānaṁ tri-guṇātmakam
- paro 'pi manute 'narthaṁ
- tat-kṛtaṁ cābhipadyate
- (SB 1.7.5)
- anarthopaśamaṁ sākṣād
- bhakti-yogam adhokṣaje
- lokasyājānato vidvāṁś
- cakre sātvata-saṁhitām
- (SB 1.7.6)
1973 Conversations and Morning Walks
David Lawrence: Yes, yes.
Prabhupāda: To keep people in ignorance, in darkness, is ajānat. Ajānat. The Sanskrit word is ajānat. Lokasya ajānat. Ajānat means to keep in darkness. They do not know anything about the importance of life. Ajānat. Yayā sammohito jīva ātmānaṁ tri-guṇātmakam (SB 1.7.5). By this ajānat principle a man considers that this, "I am this matter." They are all doing all these things because they have no spiritual understanding.
David Lawrence: That's right.
Prabhupāda: (break) ...basic disease. He has made himself voluntarily under the clutches of māyā. And māyā's business is to give trouble. That's all. Otherwise, he's free, but he has voluntarily accepted the custody of māyā. Yayā sammohito jīvaḥ. Sammohitaḥ means bewildered. Jīva, the living entities. Ātmānaṁ tri-guṇātmakam. Everyone is identifying, "I am American," "I am Indian," "I am this body," "I am that body." This is identification with māyā. Ātmānaṁ tri-guṇātmakam. Tat-kṛtaṁ cābhipadyate. And as soon as he becomes under the clutches of māyā, he'll act according to the dictation of māyā. Tat-kṛtaṁ cābhipadyate. (break) ...to see their Los Angeles Zoo? Why they're advertising?
1974 Conversations and Morning Walks
Prabhupāda: Yes. That is childish. That a child says, "No, no." Mother says, "Sit down." "No, no." (laughter) One! "Ahhhh." (laughter) Mother is the nature, and child is trying to violate the orders of mother. This is the position. So who will take them very seriously?
Svarūpa Dāmodara: That's why they suffer the result.
Prabhupāda: Yes. Suffer is suffered(?). Tayā sammohito jīva ātmānam tri-guṇātmakam. Yayā sammohito... There is a verse. Yaya sammohito jīva ātmanam tri-guṇātmakam, manute anartham... (SB 1.7.5).
Satsvarūpa: The car is this way.
Prabhupāda: Eh? Harer nāma (CC Adi 17.21).
Svarūpa Dāmodara: The result of this violation of the laws of nature is that...
Prabhupāda: Yes. Thinking, simply imagining that they shall be happy in this way. And accusing others. You cannot become happy in that way, that he will accuse, "He is the cause. He is the impediment of my perfect happiness." Envious, the same enviousness.
Devotee (2): Therefore, let me eliminate you.
Prabhupāda: Yes. Same enviousness. Nirmatsarata(?). Yayā sammohito jīva.
- bhakti-yogena manasi
- samyak praṇihite 'male
- apaśyat puruṣaṁ pūrṇaṁ
- māyāṁ ca tad-apāśrayam
- (SB 1.7.4)
Yayā sammohito jīva. Vyāsadeva, by bhakti-yoga, he saw two things: the Supreme Personality of Godhead and the māyā on the back side. Which māyā? Māyā... Kṛṣṇa, the Supreme Personality of Godhead, has many māyā features. Yayā sammohito jīva. That māyā by whom the whole material world and living entities are captivated. Yayā sammohito jīva, ātmānaṁ tri-guṇātmakam (SB 1.7.5). And being captivated by this maya, although he is pure spirit soul, he is thinking, "I am material. I am this body." Ātmānaṁ tri-guṇātmakam, manute, tat-kṛtaṁ cābhipadyate. In this way he thinks, and influenced by māyā he acts. This is the position he saw.
So this is called anartha, a position which is false. Anarthopaśamaṁ sākṣād bhakti-yogam adhokṣaje (SB 1.7.6). In order to deliver him from this illusory position, anartha upaśamaṁ bhakti-yoga. Bhakti-yogam adhokṣaje lokasya ajānataḥ. The whole world does not know it. Vidvāṁś cakre sātvata-saṁhitām. Therefore, Vyāsadeva, the most learned, he compiled this Śrīmad-Bhāgavatam. Anarthopaśamaṁ sākṣād bhakti-yogam adhokṣaje. These things are there in the Bhāgavata. Same process. Vyāsadeva did for the benefit of the whole world, the Gosvāmīs did for the benefit of the whole world, and we are also trying to do the same thing.
| Page Title: | SB 01.07.05 yaya sammohito jiva... cited |
| Compiler: | MadhuGopaldas, JayaNitaiGaura |
| Created: | 16 of Apr, 2011 |
| Totals by Section: | BG=0, SB=2, CC=2, OB=0, Lec=28, Con=5, Let=0 |
| No. of Quotes: | 37 |