ramcharitmanas,

Uttar Kaanda

210 - Kakabhusundi narrates the story of his previous lives and tells Garuda the glory of the Kali age

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Chaupais

ētanā mana ānata khagarāyā. raghupati prērita byāpī māyā..
 

sō māyā na dukhada mōhi kāhīṃ. āna jīva iva saṃsṛta nāhīṃ..
  [7-77(B)-1]

nātha ihāom kachu kārana ānā. sunahu sō sāvadhāna harijānā..
 

gyāna akhaṃḍa ēka sītābara. māyā basya jīva sacarācara..
  [7-77(B)-2]

jauṃ saba kēṃ raha gyāna ēkarasa. īsvara jīvahi bhēda kahahu kasa..
 

māyā basya jīva abhimānī. īsa basya māyā gunakhānī..
  [7-77(B)-3]

parabasa jīva svabasa bhagavaṃtā. jīva anēka ēka śrīkaṃtā..
 

mudhā bhēda jadyapi kṛta māyā. binu hari jāi na kōṭi upāyā..
  [7-77(B)-4]


Description

The moment I allowed this doubt to enter my mind, O king of the birds, Sri Rama's Maya (delusive power) took possession of me as directed by the Lord of the Raghus. That Maya, however, did not prove to be a source of trouble to me, nor did it throw me into the whirlpool of birth and death as it does in the case of other creatures. This, my lord, was attributable to some extraordinary reason. Hear it attentively, O mount of Sri Hari, Sita's Spouse alone is absolute intelligence; every creature, whether animate or inanimate, is subject to Maya. If all had the same perfect wisdom, tell me, what would be the difference between God and the Jiva (the individual soul)? The latter, which identifies itself with a particular psycho-physical organism, is subject to Maya; while Maya itself, the source of the three Gunas, is controlled by God. The Jiva is dependent (subject to Maya), while God is self-dependent. The Jivas are many, while the Beloved of Laksmi is one (without a second). Even though this difference, which has been created by Maya, is false, it cannot disappear except by Sri Hari's grace, whatever you may do.

 
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