Verse 1.13.131

Bengali text, Devanagari and Unicode transliteration of verse 1.13.131:

অfতের্ নারদ মুনি ইন্qউইরেদ্ অবোউত্ থে অচ্তুঅল্ ইদেন্তিতিএস্ ওf লোর্দ্ বিষ্ণু অন্দ্ মাযা, ব্রহ্মা ওffএরেদ্ ওবেইসন্চেস্ তো থে সুপ্রেমে লোর্দ্ অন্দ্ স্পোকে থে fওল্লোwইন্গ্ বের্সে fরোম্ শ্রীমদ্ ভাগবতম্ (২.৫.১৩): বিলজ্জমানযা যস্য স্থাতুম্ ঈক্ষা-পথে ‘মুযা বিমোহিতা বিকত্থন্তে মমাহম্ ইতি দুর্ধিযঃ ॥ ১৩১ ॥

अfतेर् नारद मुनि इन्qउइरेद् अबोउत् थे अच्तुअल् इदेन्तितिएस् ओf लोर्द् विष्णु अन्द् माया, ब्रह्मा ओffएरेद् ओबेइसन्चेस् तो थे सुप्रेमे लोर्द् अन्द् स्पोके थे fओल्लोwइन्ग् वेर्से fरोम् श्रीमद् भागवतम् (२.५.१३): विलज्जमानया यस्य स्थातुम् ईक्षा-पथे ‘मुया विमोहिता विकत्थन्ते ममाहम् इति दुर्धियः ॥ १३१ ॥

After Nārada Muni inquired about the actual identities of Lord Viṣṇu and Māyā, Brahmā offered obeisances to the Supreme Lord and spoke the following verse from Śrīmad Bhāgavatam (2.5.13): vilajjamānayā yasya sthātum īkṣā-pathe ‘muyā vimohitā vikatthante mamāham iti durdhiyaḥ || 131 ||

After Narada Muni inquired about the actual identities of Lord Visnu and Maya, Brahma offered obeisances to the Supreme Lord and spoke the following verse from Srimad Bhagavatam (2.5.13): vilajjamanaya yasya sthatum iksa-pathe ‘muya vimohita vikatthante mamaham iti durdhiyah (131)

English translation:

(131) “‘The illusory energy of the Lord cannot take precedence, being ashamed of her position, but those who are bewildered by her always talk nonsense, being absorbed in thoughts of ‘It is I’ and ‘It is mine.”

Commentary: Gauḍīya-bhāṣya by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura:

“Since the verse previous to this [i.e. Bhāg. 2.5.12] describes the Lord’s relationship with Māyā and her insurmountable position, the Supreme Lord also appears to be under the control of Māyā. This doubt is removed by this verse. Thinking, “The Supreme Lord knows well about my duplicitous nature and cheating propensity,” Māyā is ashamed to stand before the Lord and is unable to manifest her own prowess; but being bewildered by such Māyā, we, who are bewildered by nescience, become proud (while thinking in terms of ‘I’ and ‘mine’). This verse also answers the question of the previous verse regarding who created this universe.” (Śrīdhara Svāmī)

“Being bewildered by Māyā, who feels embarrassed to stand before the vision of the Lord, who is faultless and full of transcendental qualities as a result of His sac-cid-ānanda nature, we glorify ourselves in terms of ‘I’ and ‘mine.’” (Krama-sandarbha)

“The word vilajjamānayā in this verse indicates that Māyā’s act of bewildering the living entities is not very palatable to the Supreme Lord. Though Māyā knows this, according to the principle: ‘persons who are averse to Kṛṣṇa become fearful as a result of their absorption in objects not related to Kṛṣṇa,’ Māyā has from time immemorial been unable to tolerate the living entities’ aversion or lack of knowledge of the Supreme Lord. She thus covers the real identity of the living entities and places them in an unnatural position.” (Tattva-sandarbha (32) of the Bhāgavata- sandarbha)

“Without understanding their relationship with the Supreme Lord, both those who give respect and those who accept respect are eligible for being bewildered by Māyā, who stands behind the Lord. This is being described in this verse. Considering vilajjamānā, or ‘the Supreme Lord certain knows my duplicity,’ Māyā, like a deceitful wife, is ashamed to stand before the Lord. In other words, she stands behind the Lord. Being bewildered by this Māyā, the living entities proudly think in terms of ‘I’ and ‘mine.’ Aversion to the Lord should herein be understood as the back

of the Lord. As soon as one is averse to the Lord, he becomes influenced by Māyā; but when he is inclined towards the Lord, the influence of Māyā is not found.” (Sārārtha-darśinī)