Sūkti Sudhākara

jīva-māyā guṇa-māyeti dvy-ātmikāṁ māyākhya-śaktiṁ vidyāt

jīva-māyā guṇa-māyeti dvy-ātmikāṁ māyākhya-śaktiṁ vidyāt | … nimittāṁśo jīva-māyā | upādānāṁśo guṇa-māyeti … | avidyā-vidyākhya-nimitta-śakti-vṛttikatvāj jīva-viṣayakatvena jīva-māyātvam | … svīya-tat-tad-guṇa-maya-mahad-ādy-upādāna-śakti-vṛttikatvād guṇa-māyātvam |
(Bhagavat Sandarbha: 18)

“Know the śakti [of Bhagavān] known as māyā to be of two aspects, viz., jīva-māyā and guṇa-māyā. … The instrumental aspect is [called] jīva-māyā, and the constituent aspect is [called] guṇa-māyā. … Jīva-māyā is such because it relates to the jīva on account of being a function of the potency of [māyā’s] instrumentality known as avidyā and vidyā; guṇa-māyā is such because of its being a function of the potency of [māyā‘s] constitution in the form of the mahat and so forth [i.e., in the form of all the subtle and gross aspects of the material universe’s constitution], which are constituted of its own respective guṇas [i.e., the three guṇas of sattva, rajas, and tamas].”

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athāvidyākhyasya bhāgasya dve vṛttī—āvaraṇātmikā vikṣepātmikā ca

athāvidyākhyasya bhāgasya dve vṛttī—āvaraṇātmikā vikṣepātmikā ca | tatra pūrvā jīva eva tiṣṭhantī tadīyaṁ svābhāvikaṁ jñānam āvṛṇvānā, uttarā ca taṁ tad-anyathā-jñānena sañjayantī vartata iti |
(Paramātma Sandarbha: 54)

“Now, the aspect [of māyā] known as avidyā (ignorance) has two functions: that constituted of covering (āvaraṇātmikā) and that constituted of projecting (vikṣepātmikā). Therein, the former exists in [i.e., casts its influence over] only the jīva and covers [i.e., suppresses] its [i.e., the jīva’s] inherent awareness, and the latter produces attachment in the jīva [i.e., binds the jīva] with awareness of that which is other than itself [i.e., it captivates the jīva by causing it, in the absence of any perception of its own nature as induced by the covering (āvaraṇātmikā) function, to cast its awareness outwards towards the constituents of māyā].”

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sasarja cchāyayāvidyāṁ pañca-parvāṇam agrataḥ

sasarja cchāyayāvidyāṁ pañca-parvāṇam agrataḥ |
tāmisram andha-tāmisraṁ tamo moho mahā-tamaḥ ||
(Śrīmad Bhāgavatam: 3.20.18; cited in Bhagavat Sandarbha: 18)

“First, he [i.e., Brahmā] emanated with his shadow fivefold avidyā (ignorance): tāmisra, andha-tāmisra, tamas, moha, and mahāmoha.”

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sasarjāgre’ndha-tāmisram atha tāmisram ādi-kṛt

sasarjāgre’ndha-tāmisram atha tāmisram ādi-kṛt |
mahāmohaṁ ca mohaṁ ca tamaś cājñāna-vṛttayaḥ ||
(Śrīmad Bhāgavatam: 3.12.2)

“At the beginning [of the emanation of the universe], the original creator [i.e., Lord Brahmā] emanated the functions of ajñāna (ignorance): andha-tāmisra (blinding darkness), tāmisra (darkness), mahāmoha (severe delusion), moha (delusion), and tamas (dimness).”

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aho nṛ-janmākhila-janma-śobhanaṁ

aho nṛ-janmākhila-janma-śobhanaṁ
kiṁ janmabhis tv aparair apy amuṣmin |
na yad dhṛṣīkeśa-yaśaḥ-kṛtātmanāṁ
mahātmanāṁ vaḥ pracuraḥ samāgamaḥ ||
(Śrīmad Bhāgavatam: 5.13.21)

“[Mahārāja Rahūgaṇa to Jaḍa Bharata:] Aho! Human birth is the best of all births. What is the use of other births even in the hereafter [i.e., in Svarga] where there is no abundant association with great souls who have dedicated themselves to the glory of Hṛṣīkeśa?”

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maryādāṁ ca kṛtāṁ tena yo bhinatti sa mānavaḥ

maryādāṁ ca kṛtāṁ tena yo bhinatti sa mānavaḥ |
na viṣṇu-bhakto vijñeyaḥ sādhu-dharmārcito hariḥ ||
(Viṣṇu-dharma Purāṇa; cited in Bhakti Sandarbha: 172, 173)

“A human being who transgresses the code of conduct established by him [i.e., by Bhagavān Viṣṇu] should not be recognized as a bhakta of Viṣṇu; Hari is worshipped by virtuous conduct [i.e., the dharma of the sādhus, and not by transgressions thereof].”

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tatra śrī-vāsudevasya sarva-deva-śiromaṇeḥ

tatra śrī-vāsudevasya sarva-deva-śiromaṇeḥ |
pādāmbujaika-bhāg eva dīkṣā grāhyā manīṣibhiḥ ||
(Hari-bhakti-vilāsa: 1.103)

“In this regard [i.e., in regard to dīkṣā being accepted], dīkṣā, that is, taking shelter solely in the lotus feet of Śrī Vāsudeva, the crest-jewel of all devas, is to be accepted by the wise [since otherwise only indiscretion occurs].”

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mantratas tantrataś chidraṁ deśa-kālārha-vastutaḥ

mantratas tantrataś chidraṁ deśa-kālārha-vastutaḥ |
sarvaṁ karoti niśchidram anusaṅkīrtanaṁ tava ||
(Śrīmad Bhāgavatam: 8.23.16; cited in Hari-bhakti-vilāsa: 11.376; Bhakti Sandarbha: 97)

“Continuous saṅkīrtana of you makes flawless all flaws [in yajñas] related to mantras, procedure, place, time, eligibility, and ingredients.”

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mama nāmāni loke’smin śraddhayā yas tu kīrtayet

sarvapārādha-bhañjanatvam
viṣṇu-yāmale śrī-bhagavad-uktau—
mama nāmāni loke’smin śraddhayā yas tu kīrtayet |
tasyāparādha-koṭīs tu kṣamāmy eva na saṁśayaḥ ||
(Viṣṇu-yāmala; cited in Hari-bhakti-vilāsa: 11.375; Bhakti Sandarbha: 265; Krama-sandarbha-ṭikā on Śrīmad Bhāgavatam: 2.1.11)

“The name of Śrī Bhagavān’s being a destroyer of all offenses [is described as follows] in a statement of Śrī Bhagavān in Viṣṇu-yāmala: ‘I certainly forgive even crores of offenses (aparādhas) of someone in this world who can chant my names with śraddhā. There is no doubt [about this].’”

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