Māyā

hlādinī sandhinī saṁvit tvayy ekā sarva-saṁśraye

hlādinī sandhinī saṁvit tvayy ekā sarva-saṁśraye |
hlāda-tāpa-karī miśrā tvayi no guṇa-varjite ||
(Viṣṇu Purāṇa: 1.2.69; cited in Bhagavat Sandarbha: 7, 99; Prīti Sandarbha: 65; Kṛṣṇa Sandarbha 165; Caitanya-caritāmṛta: 1.4.63, 2.6.157, 2.8.155)

“The one [potency, viz., the svarūpa-śakti] constituted of hlādinī, sandhinī, and saṁvit exists only in you, the Support of everything. That [other potency, viz., the māyā-śakti] which is a cause of delight and suffering, and a mixture [of the two], does not exist in you, who are free from the [three] guṇas.”

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te vai vidanty atitaranti ca deva-māyāṁ

te vai vidanty atitaranti ca deva-māyāṁ
strī-śūdra-hūṇa-śabarā api pāpa-jīvāḥ |
yady adbhuta-krama-parāyaṇa-śīla-śikṣās
tiryag-janā api kim u śruta-dhāraṇā ye ||
(Śrīmad Bhāgavatam: 2.7.46; cited in Bhakti Sandarbha: 115)

“If they become educated about the character of those whose ultimate shelter is he of astonishing step, [then] women, śūdras, Hūṇas, and Śabaras—even sinful living beings—and even animals, can certainly know and cross beyond Deva’s māyā, so how much more so can those who grasp what they have heard?”

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yeṣāṁ sa eṣa bhagavān dayayed anantaḥ

yeṣāṁ sa eṣa bhagavān dayayed anantaḥ
sarvātmanāśrita-pado yadi nirvyalīkam |
te dustarām atitaranti ca deva-māyāṁ
naiṣāṁ mamāham iti dhīḥ śva-śṛgāla-bhakṣye ||
(Śrīmad Bhāgavatam: 2.7.42; cited in Dig-darśinī-ṭīkā on Bṛhad Bhāgavatāmṛta: 2.4.86; Caitanya-caritāmṛta: 2.6.235)

“If those whom he, this Bhagavān, the Unlimited, may grace take shelter in his feet in all respects without duplicity, they will cross beyond his difficult to surmount, divine māyā [and come to know him], and they will have no notion of ‘my’ or ‘I’ in regard to that which is food for dogs and jackals [i.e., the material body].”

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yāvat te māyayā spṛṣṭā bhramāma iha karmabhiḥ

yāvat te māyayā spṛṣṭā bhramāma iha karmabhiḥ |
tāvad bhavat-prasaṅgānāṁ saṅgaḥ syān no bhave bhave ||
(Śrīmad Bhāgavatam: 4.30.33)

“As long as we who are affected by your māyā shall wander here [in this world] in accord with our karmas, let us have the association of those endowed with deep attachment to you in birth after birth.”

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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.”

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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.”

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īśvaraḥ sarva-bhūtānāṁ hṛd-deśe’rjuna tiṣṭhati

īśvaraḥ sarva-bhūtānāṁ hṛd-deśe’rjuna tiṣṭhati |
bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā ||
(Śrīmad Bhagavad-gītā: 18.61)

“O Arjuna, the Īśvara of all entities dwells in the region of the heart and with his māyā causes all entities to move mounted on an apparatus.”

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namas tubhyaṁ bhagavate brahmaṇe paramātmane

namas tubhyaṁ bhagavate brahmaṇe paramātmane |
na yatra śrūyate māyā loka-sṛṣṭi-vikalpanā ||
(Śrīmad Bhāgavatam: 10.28.6; cited in Bhagavat Sandarbha: 28)

“Obeisance unto you, [who are perceived as] Bhagavān, Brahman, [and] Paramātmā, in whom Māyā, she possessed of the ability to arrange the emanation of the universe, is unheard of.”

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tad evaṁ māyāśrayatva-māyā-mohitatvābhyāṁ sthite dvayor bhede

tad evaṁ māyāśrayatva-māyā-mohitatvābhyāṁ sthite dvayor bhede tad-bhajanasyaivābhidheyatvam āyātam |
(Tattva Sandarbha: 44)

“Thus, in this way, given the distinction between the two [i.e., between Śrī Bhagavān and the jīva] existent because of [their respectively] being the shelter of māyā and deluded by māyā, solely worship (bhajana) of him [i.e., of Śrī Bhagavān] being the abhidheya is understood.”

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tasmai namo bhagavate vāsudevāya dhīmahi

tasmai namo bhagavate vāsudevāya dhīmahi |
yan-māyayā durjayayā māṁ vadanti jagad-gurum ||
vilajjamānayā yasya sthātum īkṣā-pathe’muyā |
vimohitā vikatthante mamāham iti durddhiyaḥ ||
(Śrīmad Bhāgavatam: 2.5.12–13; cited in Tattva Sandarbha: 32; Bhagavat Sandarbha: 28, 100; Caitanya-caritāmṛta: 2.22.32)

“[Brahmādeva:] Obeisance unto him, Bhagavān. We meditate on Vāsudeva, because of whose difficult to surmount māyā people call me the master of the universe, and thoroughly deluded by she [i.e., Māyā] who is ashamed to stand in whose purview, the ignorant boast of ‘I’ and ‘mine.’”

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