110
Śrīmad-Bhāgavatam
[Canto 10, Ch. 1]
As stated previously,  yogamāyāṁ samādiśat . To give service to the Lord,  yogamāyā  appeared along with  mahāmāyā .  Mahāmāyā  refers to  yayā sammohitaṁ jagat , “one who bewilders the entire material world.” From this statement it is to be understood that  yogamāyā , in her partial expansion, becomes  mahāmāyā  and bewilders the conditioned souls. In other words, the entire creation has two divisions—transcendental, or spiritual, and material.  Yogamāyā  manages the spiritual world, and by her partial expansion as  mahāmāyā  she manages the material world. As stated in the  Nārada-pañcarātra ,  mahāmāyā  is a partial expansion of  yogamāyā . The  Nārada-pañcarātra  clearly states that the Supreme Personality has one potency, which is sometimes described as Durgā. The  Brahma-saṁhitā  says,  chāyeva yasya bhuvanāni bibharti durgā . Durgā is not different from  yogamāyā . When one understands Durgā properly, he is immediately liberated, for Durgā is originally the spiritual potency,  hlādinī-śakti , by whose mercy one can understand the Supreme Personality of Godhead very easily.  Rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī-śaktir asmād . The  mahāmāyā-śakti , however, is a covering of  yogamāyā , and she is therefore called the covering potency. By this covering potency, the entire material world is bewildered ( yayā sammohitaṁ jagat ). In conclusion, bewildering the conditioned souls and liberating the devotees are both functions belonging to  yogamāyā . Transferring the pregnancy of Devakī and keeping mother Yaśodā in deep sleep were both done by  yogamāyā ;  mahāmāyā  cannot act upon such devotees, for they are always liberated. But although it is not possible for  mahāmāyā  to control liberated souls or the Supreme Personality of Godhead, she did bewilder Kaṁsa. The action of  yogamāyā  in presenting herself before Kaṁsa was the action of  mahāmāyā , not  yogamāyā .  Yogamāyā  cannot even see or touch such polluted persons as Kaṁsa. In  Caṇḍī , in the  Mārkaṇḍeya Purāṇa , Eleventh Chapter, Mahāmāyā says, “During the twenty-eighth  yuga  in the period of Vaivasvata Manu, I shall take birth as the daughter of Yaśodā and be known as Vindhyācala-vāsinī.”
The distinction between the two  māyās — yogamāyā  and  mahāmāyā —is described as follows. Kṛṣṇa’s  rāsa-līlā  with the  gopīs  and the  gopīs ’ bewilderment in respect to their husbands, fathers-in-law and other such relatives were arrangements of  yogamāyā  in which  mahāmāyā  had no influence. The  Bhāgavatam  gives sufficient evidence