- •siva.sh/srimad-bhagavatam/skandam-2/9/6स चिन्तयन् द्व्यक्षरमेकदाम्भसि उपाशृणोद्द्विर्गदितं वचो विभुः । स्पर्शेषु यत्षोडशमेकविंशं निष्किञ्चनानां नृप यद्धनं विदुः ।। २-९-६ ।।sa cintayan dvyakSaramekadAmbhasi upAzaRNoddvirgaditaM vaco vibhuH | sparzeSu yatSoDazamekaviMzaM niSkiJcanAnAM nRpa yaddhanaM viduH || 2-9-6 ||While thus engaged in thinking, in the water, Brahmājī heard twice from nearby two syllables joined together. One of the syllables was taken from the sixteenth and the other from the twenty-first of the sparśa alphabets, and both joined to become the wealth of the renounced order of life. ।। 2-9-6 ।।
- •siva.sh/srimad-bhagavatam/skandam-2/9/5स आदिदेवो जगतां परो गुरुः स्वधिष्ण्यमास्थाय सिसृक्षयैक्षत । तां नाध्यगच्छद्दृशमत्र सम्मतां प्रपञ्चनिर्माणविधिर्यया भवेत् ।। २-९-५ ।।sa Adidevo jagatAM paro guruH svadhiSNyamAsthAya sisRkSayaikSata | tAM nAdhyagacchaddRzamatra sammatAM prapaJcanirmANavidhiryayA bhavet || 2-9-5 ||Lord Brahmā, the first spiritual master, supreme in the universe, could not trace out the source of his lotus seat, and while thinking of creating the material world, he could not understand the proper direction for such creative work, nor could he find out the process for such creation. ।। 2-9-5 ।।
- •siva.sh/srimad-bhagavatam/skandam-2/9/4आत्मतत्त्वविशुद्ध्यर्थं यदाह भगवान् ऋतम् । ब्रह्मणे दर्शयन् रूपमव्यलीकव्रतादृतः ।। २-९-४ ।।AtmatattvavizuddhyarthaM yadAha bhagavAn Rtam | brahmaNe darzayan rUpamavyalIkavratAdRtaH || 2-9-4 ||O King, the Personality of Godhead, being very much pleased with Lord Brahmā because of his nondeceptive penance in bhakti-yoga, presented His eternal and transcendental form before Brahmā. And that is the objective goal for purifying the conditioned soul. ।। 2-9-4 ।।
- •siva.sh/srimad-bhagavatam/skandam-2/9/3यर्हि वाव महिम्नि स्वे परस्मिन् कालमाययोः । रमेत गतसम्मोहस्त्यक्त्वोदास्ते तदोभयम् ।। २-९-३ ।।yarhi vAva mahimni sve parasmin kAlamAyayoH | rameta gatasammohastyaktvodAste tadobhayam || 2-9-3 ||As soon as the living entity becomes situated in his constitutional glory and begins to enjoy the transcendence beyond time and material energy, he at once gives up the two misconceptions of life [I and mine] and thus becomes fully manifested as the pure self. ।। 2-9-3 ।।
- •siva.sh/srimad-bhagavatam/skandam-2/9/2बहुरूप इवाभाति मायया बहुरूपया । रममाणो गुणेष्वस्या ममाहमिति मन्यते ।। २-९-२ ।।bahurUpa ivAbhAti mAyayA bahurUpayA | ramamANo guNeSvasyA mamAhamiti manyate || 2-9-2 ||The illusioned living entity appears in so many forms offered by the external energy of the Lord. While enjoying in the modes of material nature, the encaged living entity misconceives, thinking in terms of “I” and “mine.” ।। 2-9-2 ।।
- •siva.sh/srimad-bhagavatam/skandam-2/9/1श्रीशुक उवाच आत्ममायामृते राजन् परस्यानुभवात्मनः । न घटेतार्थसम्बन्धः स्वप्नद्रष्टुरिवाञ्जसा ।। २-९-१ ।।zrIzuka uvAca AtmamAyAmRte rAjan parasyAnubhavAtmanaH | na ghaTetArthasambandhaH svapnadraSTurivAJjasA || 2-9-1 ||Śrī Śukadeva Gosvāmī said: O King, unless one is influenced by the energy of the Supreme Personality of Godhead, there is no meaning to the relationship of the pure soul in pure consciousness with the material body. That relationship is just like a dreamer’s seeing his own body working. ।। 2-9-1 ।।
- •siva.sh/ramayana/ayodhya-kanda/95/19इतीव रामो बहुसङ्गतं वचः प्रियासहाय स्सरितं प्रति ब्रुवन् | चचार रम्यं नयनाञ्जनप्रभं स चित्रकूटं रघुवंशवर्धनः || २-९५-१९itIva rAmo bahusaGgataM vacaH priyAsahAya ssaritaM prati bruvan | cacAra ramyaM nayanAJjanaprabhaM sa citrakUTaM raghuvaMzavardhanaH || 2-95-19Rama, the perpetuator of the Raghu dynasty, describing the river Mandakini at length appropriately in this manner, wandered in the company of his beloved consort on mount Chitrakuta looking black like collyrium. [2-95-19]
- •siva.sh/ramayana/ayodhya-kanda/95/18इमांहि रम्यां मृगयूथशालिनीं निपीततोयां गजसिंहवानरैः | सुपुष्पितां पुष्पभरैरलङ्कृतां नसोऽस्ति यः स्यान्न गतक्लमः सुखी || २-९५-१८imAMhi ramyAM mRgayUthazAlinIM nipItatoyAM gajasiMhavAnaraiH | supuSpitAM puSpabharairalaGkRtAM naso'sti yaH syAnna gataklamaH sukhI || 2-95-18With this enchanting Mandakini teeming with herds of deer, whose waters are drunk by elephants, lions and monkeys, decorated with heaps of flowers fallen from the trees in full bloom, who will not feel happy and free from fatigue.' [2-95-18]
- •siva.sh/ramayana/ayodhya-kanda/95/17उपस्पृशंस्त्रिषवणं मधुमूलफलाशनः | नायोध्यायैन राज्याय स्पृहयेऽद्य त्वया सह || २-९५-१७upaspRzaMstriSavaNaM madhumUlaphalAzanaH | nAyodhyAyaina rAjyAya spRhaye'dya tvayA saha || 2-95-17Bathing thrice in your company at the time of prayers and partaking honey, roots and fruits, I do not yearn either for Ayodhya or for the kingdom. [2-95-17]
- •siva.sh/ramayana/ayodhya-kanda/95/16लक्ष्मणश्चापि धर्मात्मा मन्निदेशे व्यवस्थितः | त्वं चानुकूला वैदेहि प्रीतिं जनयथो मम || २-९५-१६lakSmaNazcApi dharmAtmA mannideze vyavasthitaH | tvaM cAnukUlA vaidehi prItiM janayatho mama || 2-95-16With righteous Lakshmana obedient and you, Oh ! Sita, agreeable to me, you both bring me great pleasure. [2-95-16]
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- •siva.sh/srimad-bhagavatam/skandam-2/9/6स चिन्तयन् द्व्यक्षरमेकदाम्भसि उपाशृणोद्द्विर्गदितं वचो विभुः । स्पर्शेषु यत्षोडशमेकविंशं निष्किञ्चनानां नृप यद्धनं विदुः ।। २-९-६ ।।sa cintayan dvyakSaramekadAmbhasi upAzaRNoddvirgaditaM vaco vibhuH | sparzeSu yatSoDazamekaviMzaM niSkiJcanAnAM nRpa yaddhanaM viduH || 2-9-6 ||While thus engaged in thinking, in the water, Brahmājī heard twice from nearby two syllables joined together. One of the syllables was taken from the sixteenth and the other from the twenty-first of the sparśa alphabets, and both joined to become the wealth of the renounced order of life. ।। 2-9-6 ।।
- •siva.sh/srimad-bhagavatam/skandam-2/9/5स आदिदेवो जगतां परो गुरुः स्वधिष्ण्यमास्थाय सिसृक्षयैक्षत । तां नाध्यगच्छद्दृशमत्र सम्मतां प्रपञ्चनिर्माणविधिर्यया भवेत् ।। २-९-५ ।।sa Adidevo jagatAM paro guruH svadhiSNyamAsthAya sisRkSayaikSata | tAM nAdhyagacchaddRzamatra sammatAM prapaJcanirmANavidhiryayA bhavet || 2-9-5 ||Lord Brahmā, the first spiritual master, supreme in the universe, could not trace out the source of his lotus seat, and while thinking of creating the material world, he could not understand the proper direction for such creative work, nor could he find out the process for such creation. ।। 2-9-5 ।।
- •siva.sh/srimad-bhagavatam/skandam-2/9/4आत्मतत्त्वविशुद्ध्यर्थं यदाह भगवान् ऋतम् । ब्रह्मणे दर्शयन् रूपमव्यलीकव्रतादृतः ।। २-९-४ ।।AtmatattvavizuddhyarthaM yadAha bhagavAn Rtam | brahmaNe darzayan rUpamavyalIkavratAdRtaH || 2-9-4 ||O King, the Personality of Godhead, being very much pleased with Lord Brahmā because of his nondeceptive penance in bhakti-yoga, presented His eternal and transcendental form before Brahmā. And that is the objective goal for purifying the conditioned soul. ।। 2-9-4 ।।
- •siva.sh/srimad-bhagavatam/skandam-2/9/3यर्हि वाव महिम्नि स्वे परस्मिन् कालमाययोः । रमेत गतसम्मोहस्त्यक्त्वोदास्ते तदोभयम् ।। २-९-३ ।।yarhi vAva mahimni sve parasmin kAlamAyayoH | rameta gatasammohastyaktvodAste tadobhayam || 2-9-3 ||As soon as the living entity becomes situated in his constitutional glory and begins to enjoy the transcendence beyond time and material energy, he at once gives up the two misconceptions of life [I and mine] and thus becomes fully manifested as the pure self. ।। 2-9-3 ।।
- •siva.sh/srimad-bhagavatam/skandam-2/9/2बहुरूप इवाभाति मायया बहुरूपया । रममाणो गुणेष्वस्या ममाहमिति मन्यते ।। २-९-२ ।।bahurUpa ivAbhAti mAyayA bahurUpayA | ramamANo guNeSvasyA mamAhamiti manyate || 2-9-2 ||The illusioned living entity appears in so many forms offered by the external energy of the Lord. While enjoying in the modes of material nature, the encaged living entity misconceives, thinking in terms of “I” and “mine.” ।। 2-9-2 ।।
- •siva.sh/srimad-bhagavatam/skandam-2/9/1श्रीशुक उवाच आत्ममायामृते राजन् परस्यानुभवात्मनः । न घटेतार्थसम्बन्धः स्वप्नद्रष्टुरिवाञ्जसा ।। २-९-१ ।।zrIzuka uvAca AtmamAyAmRte rAjan parasyAnubhavAtmanaH | na ghaTetArthasambandhaH svapnadraSTurivAJjasA || 2-9-1 ||Śrī Śukadeva Gosvāmī said: O King, unless one is influenced by the energy of the Supreme Personality of Godhead, there is no meaning to the relationship of the pure soul in pure consciousness with the material body. That relationship is just like a dreamer’s seeing his own body working. ।। 2-9-1 ।।
- •siva.sh/ramayana/ayodhya-kanda/95/19इतीव रामो बहुसङ्गतं वचः प्रियासहाय स्सरितं प्रति ब्रुवन् | चचार रम्यं नयनाञ्जनप्रभं स चित्रकूटं रघुवंशवर्धनः || २-९५-१९itIva rAmo bahusaGgataM vacaH priyAsahAya ssaritaM prati bruvan | cacAra ramyaM nayanAJjanaprabhaM sa citrakUTaM raghuvaMzavardhanaH || 2-95-19Rama, the perpetuator of the Raghu dynasty, describing the river Mandakini at length appropriately in this manner, wandered in the company of his beloved consort on mount Chitrakuta looking black like collyrium. [2-95-19]
- •siva.sh/ramayana/ayodhya-kanda/95/18इमांहि रम्यां मृगयूथशालिनीं निपीततोयां गजसिंहवानरैः | सुपुष्पितां पुष्पभरैरलङ्कृतां नसोऽस्ति यः स्यान्न गतक्लमः सुखी || २-९५-१८imAMhi ramyAM mRgayUthazAlinIM nipItatoyAM gajasiMhavAnaraiH | supuSpitAM puSpabharairalaGkRtAM naso'sti yaH syAnna gataklamaH sukhI || 2-95-18With this enchanting Mandakini teeming with herds of deer, whose waters are drunk by elephants, lions and monkeys, decorated with heaps of flowers fallen from the trees in full bloom, who will not feel happy and free from fatigue.' [2-95-18]
- •siva.sh/ramayana/ayodhya-kanda/95/17उपस्पृशंस्त्रिषवणं मधुमूलफलाशनः | नायोध्यायैन राज्याय स्पृहयेऽद्य त्वया सह || २-९५-१७upaspRzaMstriSavaNaM madhumUlaphalAzanaH | nAyodhyAyaina rAjyAya spRhaye'dya tvayA saha || 2-95-17Bathing thrice in your company at the time of prayers and partaking honey, roots and fruits, I do not yearn either for Ayodhya or for the kingdom. [2-95-17]
- •siva.sh/ramayana/ayodhya-kanda/95/16लक्ष्मणश्चापि धर्मात्मा मन्निदेशे व्यवस्थितः | त्वं चानुकूला वैदेहि प्रीतिं जनयथो मम || २-९५-१६lakSmaNazcApi dharmAtmA mannideze vyavasthitaH | tvaM cAnukUlA vaidehi prItiM janayatho mama || 2-95-16With righteous Lakshmana obedient and you, Oh ! Sita, agreeable to me, you both bring me great pleasure. [2-95-16]