Prakṛti

tasyā eva praticchāyā-rūpā māyā guṇātmikā

tasyā eva praticchāyā-rūpā māyā guṇātmikā ||
mithyā-prapañca-jananī mithyā-bhrānti-tamomayī |
ato’nirūpyānityādyā jīva-saṁsāra-kāriṇī ||
aṣṭamāvaraṇāsyādhiṣṭhātrī mūrtimatī hi yā |
kāryākāra-vikārasyāprāptyā prakṛtir ucyate ||
yasyās tv atikrameṇaiva muktir bhaktiś ca sidhyati |
utpāditaṁ yayā viśvam aindrajālikavan mṛṣā ||
(Bṛhad Bhāgavatāmṛta: 2.4.179–182)

“Her [i.e., Bhagavān’s superior potency’s (parā-śakti’s)] semblance is [his inferior (aparā) śakti known as] māyā constituted of the guṇas, who is the mother of the false phenomenal world (prapañca), constituted of the darkness of delusions based on falsity, thus unascertainable, impermanent, primordial, the cause of the jīvas’ saṁsāra, possessed of form as the superintendent of the eight coverings [of the brahmāṇḍa], and called prakṛti on account of [her] non-obtainment of transformations in the form of [the] effects [she produces]; only by crossing beyond whom [i.e., her] mukti, as well as bhakti, is attained, and by whom [i.e., her], like a magician, the universe is falsely produced.”

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mahābhūtāny ahaṅkāro buddhir avyaktam eva ca |

mahābhūtāny ahaṁkāro buddhir avyaktam eva ca |
indriyāṇi daśaikaṁ ca pañca cendriya-gocarāḥ ||
icchā dveṣaḥ sukhaṁ duḥkhaṁ saṁghātaś cetanā dhṛtiḥ |
etat kṣetraṁ samāsena sa-vikāram udāhṛtam ||
(Śrīmad Bhagavad-gītā: 13.5-6)

“The [five] gross elements (mahābhūtas), the ego (ahaṅkāra), the intellect (buddhi), the unmanifested [i.e., prakṛti], the ten senses and the one [additional one], the five objects of the senses, desire, aversion, happiness, suffering, the aggregate [i.e., the body], consciousness, and resolution—this in sum is said to be the field (kṣetra) along with its transformations.”

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ahaṁ mamābhimānotthaiḥ kāma-lobhādibhir malaiḥ

ahaṁ mamābhimānotthaiḥ kāma-lobhādibhir malaiḥ |
vītaṁ yadā manaḥ śuddham aduḥkham asukhaṁ samam ||
tadā puruṣa ātmānaṁ kevalaṁ prakṛteḥ param |
nirantaraṁ svayaṁ-jyotir aṇimānam akhaṇḍitam ||
jñāna-vairāgya-yuktena bhakti-yuktena cātmanā |
paripaśyaty udāsīnaṁ prakṛtiṁ ca hataujasam ||
(Śrīmad Bhāgavatam: 3.25.16-18; cited in Paramātma Sandarbha 45)

“When the mind is freed from the contamination of lust, greed, and so forth produced by the conceits of ‘I’ and ‘mine,’ and [thus] pure, being without unhappiness, without happiness, and equanimous, then the puruṣa [i.e., the jīva], with a mind (ātmā) endowed with jñāna [i.e., discernment] and vairāgya [i.e., the absence of the conceits of ‘I’ and ‘mine’], and [necessarily also] endowed with bhakti, sees himself to be distinct from prakṛti [i.e., from the transformations of prakṛti and avidyā], eternal [alt., free from coverings of the gross and subtle body], self-luminous [i.e., luminous to his own self], minute [i.e., subtle], and undivided [i.e., indivisible], and [sees] prakṛti [i.e., avidyā] to be devoid of ability [to affect him].”

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harir deha-bhṛtām ātmā

harir deha-bhṛtām ātmā svayaṁ prakṛtir īśvaraḥ |
tat-pāda-mūlaṁ śaraṇaṁ yataḥ kṣemo nṛṇām iha ||
(Śrīmad Bhāgavatam: 4.29.50)

“Hari is the Ātmā and Īśvara of [all] embodied beings, as he himself [i.e., independently] is the origin [of them all]. [Thus,] The soles of his feet are the shelter because of which all human beings’ preservation occurs here [i.e., in this world].”

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