Śrīmad-Bhāgavatam 10.51.45
Blended reading (Sanskrit + English inline)
-
vimohitaḥ
—
bewildered
Past participle of vi-√muh — thoroughly deluded. The bhakta names the universal condition before exempting himself. Gauḍīyas read vimoha as māyā's signature effect — not stupidity, but misdirected longing.
-
māyayā-tvadīyayā
—
by Your own illusory energy
Phrase — māyā belongs to Bhagavān. Acintya-bhedābheda's exact point: māyā is Kṛṣṇa's energy, not a rival principle. It veils only those who turn away; the surrendered are crossed over (Gītā 7.14). Mucukunda is naming the very source he is escaping.
-
anartha-dṛk
—
one who does not see his real benefit
Compound: an (not) + artha (true benefit) + dṛk (seer). Bhāgavatam's classic diagnostic. The materialist is not lazy but mis-seeing; he genuinely pursues what he thinks is artha. Vaiṣṇavas teach that bhagavad-bhakti alone is the real artha.
-
duḥkha-prabhaveṣu
—
in things that cause misery
Compound: duḥkha (misery) + prabhaveṣu (sources). Family-affairs are duḥkha-source even when pleasant — the Bhāgavata's unflinching diagnosis. Gauḍīyas treasure that bhakti is the only sukha-source not collapsing into duḥkha.
-
vañcitaḥ
—
cheated
Past participle of √vañc — to deceive. The universal jīva is vañcita — cheated of its real position. Vaiṣṇava theology never blames māyā morally; it names the jīva's choice to face away. But its consequence is being vañcita.
Mucukunda immediately makes it clear that he is not going to ask the Lord for material blessings. He has advanced, spiritually, far beyond those who try to exploit religion for all kinds of material benefits. Artha means “value,” and the negation of this word, anartha, means “that which is valueless or useless.” Thus the term anartha-dṛk indicates those whose vision is focused on valueless things, who have not understood what actual artha, or value, is. All that glitters is not gold, and Mucukunda here emphatically states that we should not ruin our spiritual chances by entangling ourselves in the fool’s gold of bodily relationships. We are meant to love the Lord.
That a person rejects devotion to you and instead accepts objects of lust is your maya. That is expressed in this verse. Both men and women, bewildered by your maya, become cheated, and engage in family life.
Because this māyā belongs to you (tvadīyayā) it is difficult to overcome. This person (ayam janaḥ) who can be directly seen does not worship you. He is attached to his houses and related objects and, though he experiences direct grief, he never becomes detached. He is cheated by lust and other factors.
O supreme Lord! Because this māyā belongs to you (tvadīyayā), it is difficult to overcome. Therefore I am especially bewildered. This person (ayam janaḥ) who can be directly seen, or this person among all jīvas, does not worship you. He is attached to his houses and related objects and, though he experiences direct grief, he never becomes detached. He is cheated by lust and other factors. Or a person like me (ayam janaḥ) born in a good family, not identifying with the body by detachment, is completely bewildered. Both men and women have material vision (anartha-dṛk). This person is cheated, by women and house etc.
Mucukunda's stuti opens with diagnosis: men and women, bewildered by Your māyā, look for happiness in family entanglement — which is itself the source of their misery. The bhakta's clear-eyed survey of saṁsāra; only after diagnosing it can he renounce it.
My note
Source: vedabase.io