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ātma-māyām ṛte rājan
ātma-māyām ṛte rājan parasyānubhavātmanaḥ |
na ghaṭetārtha-sambandhaḥ svapna-draṣṭur ivāñjasā ||
(Śrīmad Bhāgavatam: 2.9.1)
[Śukadeva to Parīkṣit:] “Without the māyā of the Self, O King, a relationship of that which is distinct [from material objects] and constituted of consciousness with [material] objects does not actually occur, as [no relationship] of the seer of a dream [with objects in a dream actually occurs].”
ativādāṁs titikṣeta
ativādāṁs titikṣeta nāvamanyeta kañcana |
na cemaṁ deham āśritya vairaṁ kurvīta kenacit ||
(Śrīmad Bhāgavatam: 12.6.34)
“One should tolerate harsh speech and should not disrespect anyone [i.e., even those who disrespect oneself]. One should not take shelter of this [sāṁsārika] body and create enmity with anyone.”
evaṁ manaḥ karma-vaśaṁ prayuṅkte
evaṁ manaḥ karma-vaśaṁ prayuṅkte
avidyayātmany upadhīyamāne |
prītir na yāvan mayi vāsudeve
na mucyate deha-yogena tāvat ||
(Śrīmad Bhāgavatam: 5.5.6)
“Thus, karma subjugates the mind when the ātmā is covered by avidyā. Until one has prīti for me, Vāsudeva, one is not freed from entanglement with the body.”
jīvera svabhāva kṛṣṇa-dāsa-abhimāna |
jīvera svabhāva—kṛṣṇa-dāsa-abhimāna |
dehe ātma-jñāne ācchādita sei jñāna ||
(Caitanya-caritāmṛta: 2.24.201)
“The identity of being a servant of Kṛṣṇa is the nature of the jīva. Such awareness is covered by identification with the body.”
jīvera svarūpa haya kṛṣṇera nitya-dāsa
jīvera svarūpa haya—kṛṣṇera nitya-dāsa— |
kṛṣṇera taṭasthā-śakti—bhedābheda-prakāśa ||
sūryāṁśa-kiraṇa yaiche agni-jvālā-caya |
(Caitanya-caritāmṛta: 2.20.108–109)
“The jīva’s nature is [that of being] an eternal servant of Kṛṣṇa, Kṛṣṇa’s intermediary potency (taṭasthā-śakti), and a manifestation [both] different and non-different [from Kṛṣṇa] like a particle-ray of the sun or sparks from a fire.”
ātmā na devo na naro
ātmā na devo na naro na tiryak sthāvaro na ca |
na deho nendriyaṁ naiva manaḥ prāṇo na nāpi dhīḥ ||
na jaḍo na vikārī ca jñāna-mātrātmako na ca |
svasmai svayaṁ-prakāśaḥ syād eka-rūpaḥ svarūpa-bhāk ||
cetano vyāpti-śīlaś ca cid-ānandātmakas tathā |
aham-arthaḥ prati-kṣetraṁ bhinno’ṇur nitya-nirmalaḥ ||
tathā jñātṛtva-kartṛtva-bhoktṛtva-nija-dharmakaḥ |
paramātmaika-śeṣatva-svabhāvaḥ sarvadā svataḥ ||
(Jāmātṛ Muni; cited in Paramātma Sandarbha: 19)
“The ātma is neither a deva, nor a human, nor an animal, nor a stationary being [i.e., plant, rock, etc.], nor the body, nor the senses, nor the mind, nor the prāṇa, nor the intellect, nor inert, nor transformable, nor of the nature of only awareness [i.e., nor lacking the capacity to know]. The ātma is self-luminous to its own self, of one form, situated in its own nature, conscious, pervasive [of the body], of the nature of consciousness (cit) and bliss (ānanda), the referent of ‘I’, distinct from every [other] field [i.e., entity], atomic, eternal, pure, endowed with its own knowership, doership, and perceivership, and always by its own nature a singular subsidiary of the Paramātmā.”
kalpayitvātmanā yāvad
kalpayitvātmanā yāvad ābhāsam idam īśvaraḥ |
dvaitaṁ tāvan na viramet tato hy asya viparyayaḥ ||
(Śrīmad Bhāgavatam: 7.12.10)
[Translation based on Bhāvārtha-dīpikā:] “As long as the jīva is not capable by means of the ātmā [i.e., by virtue of self-realization, ātma-sākṣātkāra] of determining this [i.e., the body, senses, and so forth] to be a guise [i.e., a mere false appearance], then duality [i.e., perception of distinctions such as, “He is a man; she is a woman,”] does not cease, and certainly thereby one’s misapprehension [i.e., one’s mentality of enjoyment] remains.”