Avidyā

arthe hy avidyamāne’pi saṁsṛtir na nivartate

arthe hy avidyamāne’pi saṁsṛtir na nivartate |
manasā liṅga-rūpeṇa svapne vicarato yathā ||
(Śrīmad Bhāgavatam: 4.29.35)

“Although in the midst of a non-existent object [i.e., although sāṁsārika suffering does not have any real existence as the jīvātmā does], saṁsāra does not cease [i.e., sāṁsārika suffering continues so long as one identifies with it], just as an object [i.e., suffering] does not cease for one moving in a dream by means of the mind, that is, the subtle body [i.e., as one must wake up and thereby cease to identify with any elements within the dream in order to become free from the suffering in a dream, so one must cease to identify with any aspect of saṁsāra to become free from saṁsāra].”

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naikāntataḥ pratīkāraḥ karmaṇāṁ karma kevalam

naikāntataḥ pratīkāraḥ karmaṇāṁ karma kevalam |
dvayaṁ hy avidyopasṛtaṁ svapne svapna ivānagha ||
(Śrīmad Bhāgavatam: 4.29.34)

“O sinless one, mere karma [i.e., karma devoid of jñāna] is not on its own a [real] countermeasure for karma, since both [i.e., any form of karma and any countermeasure for it], like a dream within a dream, are based on ignorance (avidyā).”

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yayā sammohito jīva ātmānaṁ tri-guṇātmakam

yayā sammohito jīva ātmānaṁ tri-guṇātmakam |
paro’pi manute’narthaṁ tat-kṛtaṁ cābhipadyate ||
(Śrīmad Bhāgavatam: 1.7.5)

“Bewildered by māyā, the jīva, although superior [to the guṇas], thinks himself to be constituted of the three guṇas and [thus] undergoes the misfortune (anartha) [i.e., the plight of saṁsāra] which results from this [i.e., from misidentification of self].”

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manye’kutaścid-bhayam acyutasya

manye’kutaścid-bhayam acyutasya
pādāmbujopāsanam atra nityam |
udvigna-buddher asad-ātma-bhāvād
viśātmanā yatra nivartate bhīḥ ||
(Śrīmad Bhāgavatam: 11.2.33; cited in Hari-bhakti-vilāsa: 11.258; Bhakti Sandarbha: 59)

“I affirm that here [i.e., in saṁsāra], worship of the lotus feet of Acyuta, wherein fear ceases in all respects, is complete fearlessness [i.e., is the ultimate safety and well-being] for those whose minds are perpetually disturbed because of identification with the unreal [i.e., the non-self: the material body and mind].”

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atas tad-apavādārthaṁ bhaja sarvātmanā harim

atas tad-apavādārthaṁ bhaja sarvātmanā harim |
paśyaṁs tad-ātmakaṁ viśvaṁ sthity-utpatty-apyayā yataḥ ||
(Śrīmad Bhāgavatam: 4.29.79)

“Therefore, to counteract that [i.e., the jīva’s bondage in avidyā by means of karma perpetuated by the mind’s functioning on the basis of saṁskāras], worship Hari with your full being, seeing the universe to be constituted of him and [its] existence, emanation, and dissolution to occur because of him.”

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bhāgyodayena bahu-janma-samarjitena sat-saṅgamaṁ ca labhate puruṣo yadā vai

bhāgyodayena bahu-janma-samarjitena sat-saṅgamaṁ ca labhate puruṣo yadā vai |
ajñāna-hetu-kṛta-moha-madāndhakāra-nāśanaṁ vidhāya hi tadodayate vivekaḥ ||
(Padma Purāṇa: Bhāgavata-māhātmya: 2.76)

“When a person attains association with a sādhu as a result of good fortune acquired over the course of many lives, then discernment (viveka) arises and dispels the darkness of bewilderment and pride caused by ignorance.”

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māyā manaḥ sṛjati karmamayaṁ balīyaḥ

māyā manaḥ sṛjati karmamayaṁ balīyaḥ
kālena codita-guṇānumatena puṁsaḥ |
chandomayaṁ yad ajayārpita-ṣoḍaśāraṁ
saṁsāra-cakram aja ko’titaret tvad-anyaḥ ||
(Śrīmad Bhāgavatam: 7.9.21)

“Māyā, with the permission of the Puruṣa, and with its guṇas impelled by time, emanates the mind (manas), which is constituted of karma, most powerful [i.e., very difficult to conquer], filled with fancy (chanda) [i.e., vāsanās], and infused with sixteen transformations by the unborn [i.e., by ignorance (avidyā)]. O Unborn One [i.e., O Bhagavān], who apart from you [i.e., who that has not received your grace and does not engage in your service] can surmount this wheel of saṁsāra [i.e., the mind]?”

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yadākṣaiś caritān dhyāyan karmāṇy ācinute’sakṛt

yadākṣaiś caritān dhyāyan karmāṇy ācinute’sakṛt |
sati karmaṇy avidyāyāṁ bandhaḥ karmaṇy anātmanaḥ ||
(Śrīmad Bhāgavatam: 4.29.78)

“[How is the mind the cause of saṁsāra?] When one repeatedly performs karmas thinking of objects attained [previously] by the senses, then, since karma [i.e., a karmic reaction] is present and thus [also] avidyā [i.e., the underlying basis of karma is also present], bondage to the karma of the non-ātmā occurs.”

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dambha-nyāsa-miṣeṇa vañcita-janaṁ bhogaika-cintāturaṁ

dambha-nyāsa-miṣeṇa vañcita-janaṁ bhogaika-cintāturaṁ
sammuhyantam ahar-niśaṁ viracitodyoga-klamair ākulam |
ājñā-laṅghinam ajñam ajña-janatā-sammānanāsan-madaṁ
dīnānātha dayā-nidhāna paramānanda prabho pāhi mām ||
(Bhāvārtha-dīpikā on Śrīmad Bhāgavatam: 10.87.39)

“This person cheated by the fraud of deceitful renunciation (sannyāsa) [i.e., who has cheated himself and others by making a hypocritical show of renunciation], afflicted by constant thought of enjoyment, completely agitated day and night, overwhelmed by exhaustion from [his own] contrived undertakings, a transgressor of your orders, ignorant, and maddened by honor from the ignorant masses—O Lord of the humble, O Reservoir of grace, O Supreme Bliss, O Prabhu! Please protect me.”

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