Shloka 13
Nārada’s Questions and Brahmā’s Reply: Vāsudeva as the Source; Sarga–Visarga; Virāṭ-rūpa Mapping
विलज्जमानया यस्य स्थातुमीक्षापथेऽमुया । विमोहिता विकत्थन्ते ममाहमिति दुर्धिय: ॥ १३ ॥
vilajjamānayā yasya sthātum īkṣā-pathe ’muyā vimohitā vikatthante mamāham iti durdhiyaḥ
มายาของพระองค์เองละอายจนไม่อาจยืนอยู่ต่อหน้าสายพระเนตร; แต่ผู้มีปัญญาทึบที่ถูกมายานั้นทำให้หลง ย่อมพร่ำเพ้อว่า “ฉัน” และ “ของฉัน”
The invincibly powerful deluding energy of the Personality of God, or the third energy, representing nescience, can bewilder the entire world of animation, but still she is not strong enough to be able to stand in front of the Supreme Lord. Nescience is behind the Personality of Godhead, where she is powerful enough to mislead the living beings, and the primary symptom of bewildered persons is that they talk nonsense. Nonsensical talks are not supported by the principles of Vedic literatures, and first-grade nonsense talk is “It is I,” “It is mine.” A godless civilization is exclusively conducted by such false ideas, and such persons, without any factual realization of God, accept a false God or falsely declare themselves to be God to mislead persons who are already bewildered by the deluding energy. Those who are before the Lord, however, and who surrender unto Him, cannot be influenced by the deluding energy; therefore they are free from the misconception of “It is I,” “It is mine,” and therefore they do not accept a false God or pose themselves as equal to the Supreme Lord. Identification of the bewildered person is distinctly given in this verse.
FAQs
This verse says that under Māyā’s influence, people become deluded and boast in the notions of “I” and “mine,” losing spiritual clarity and remaining outside the Lord’s conscious shelter.
He indicates that when one is captivated by Māyā, one turns away from the Lord’s presence and guidance, choosing egoistic identity and possessiveness instead of surrender and remembrance.
Notice where ego and possessiveness drive decisions, then practice humility, gratitude, and devotion—offering results to Bhagavān—to weaken the grip of “I am the doer” and “this is mine.”