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- Read on →: na tasya kāryaṁ karaṇaṁ ca vidyate
na tasya kāryaṁ karaṇaṁ ca vidyate
na tat-samaś cābhyadhikaś ca dṛśyate |
parāsya śaktir vividhaiva śrūyate
svābhāvikī jñāna-bala-kriyā ca ||
(Śvetāśvatara Upaniṣad: 6.8; cited in Dig-darśinī-ṭīkā on Bṛhad Bhāgavatāmṛta: 2.2.179; Bhagavat Sandarbha: 16)“He [i.e., the Supreme Īśvara] has no effect [i.e., material body] or means [i.e., material senses], and nothing equal to him or superior is visible [i.e., existent]. His parā [i.e., superior] śakti is heard to be verily variegated, inherent (svābhāvikī) [in him], and constituted of [divisions known as] consciousness, strength, and action.”
- Read on →: muktau sva-tattva-jñānena māyāpagamato hi saḥ
muktau sva-tattva-jñānena māyāpagamato hi saḥ |
nivartate ghanānanda-brahmāṁśānubhavo bhavet ||
(Bṛhad Bhāgavatāmṛta: 2.2.188)“That [i.e., the delusion of saṁsāra] ceases on account of the withdrawal of māyā in [i.e., upon the attainment of] mukti by means of knowledge of the essential nature (tattva) of the self, and [then for a jīva who thus becomes liberated] the experience of [only] a part (aṁśa) of the condensed bliss of Brahman shall occur.”
- Read on →: sac-cid-ānanda-rūpānāṁ jīvānāṁ kṛṣṇa-māyayā
sac-cid-ānanda-rūpānāṁ jīvānāṁ kṛṣṇa-māyayā |
anādy-avidyayā tattva-vismṛtyā saṁsṛtir bhramaḥ ||
(Bṛhad Bhāgavatāmṛta: 2.2.187)“The transmigration (saṁsṛti) [i.e., saṁsāra]—the delusion—of the jīvas, who are eternal being, consciousness, and bliss in constitution, occurs because of oblivion in regard to [their own] essential nature (tattva) because of beginningless ignorance (anādi-avidyā) by means of Kṛṣṇa’s māyā.”
- Read on →: atas tasmād abhinnās te bhinnā api satāṁ matāḥ
atas tasmād abhinnās te bhinnā api satāṁ matāḥ |
muktau satyam api prāyo bhedas tiṣṭhed ato hi saḥ ||
(Bṛhad Bhāgavatāmṛta: 2.2.186)“Therefore, they [i.e., the jīvas] are considered by the sat non-distinct from him and also distinct [from him], and therefore even when mukti occurs, that distinction shall certainly remain in most cases.”
- Read on →: anādi-siddhayā śaktyā cid-vilāsa-svarūpayā
anādi-siddhayā śaktyā cid-vilāsa-svarūpayā |
mahāyogākhyayā tasya sadā te bheditās tataḥ ||
(Bṛhad Bhāgavatāmṛta: 2.2.185)“They [i.e., the jīvas] are eternally distinguished from him [i.e., Parabrahman] by means of his beginninglessly existent śakti by the name of mahāyoga the nature of which is a manifestation of consciousness.”
- Read on →: nitya-siddhās tato jīvā bhinnā eva yathā raveḥ
nitya-siddhās tato jīvā bhinnā eva yathā raveḥ |
aṁśavo visphuliṅgāś ca vahner bhaṅgāś ca vāridheḥ ||
(Bṛhad Bhāgavatāmṛta: 2.2.184)“The jīvas are certainly eternally existent (nitya-siddha) as distinct from him [i.e., Parabrahman] like the [light-] particles of the sun, sparks of a fire, and waves of the ocean [i.e., just as these are distinct from their sources].”