110 Srimad-Bhagavatam [Canto 10, Ch. 1
As stated previously, yogamdyam samddisat. To give service to the Lord,
yogamaya appeared along with mahémdyd. Mahdméayé refers to yaya
sammohitarn jagat, “‘one who bewilders the entire material world.”’ From
this statement it is to be understood that yogamday4, in her partial expan-
sion, becomes mahdméyé and bewilders the conditioned souls. In other
words, the entire creation has two divisions—transcendental, or spiri-
tual, and material. Yogamayd manages the spiritual world, and by her
partial expansion as mahdmdya she manages the material world. As
stated in the Ndrada-pancardatra, mahdméyé is a partial expansion of
yogamaya. The Narada-paficaratra clearly states that the Supreme Per-
sonality has one potency, which is sometimes described as Durga. The
Brahma-samhita says, chayeva yasya bhuvandani bibharti durga. Durga
is not different from yogamaya. When one understands Durga properly,
he is immediately liberated, for Durga is originally the spiritual potency,
hladini-sakti, by whose mercy one can understand the Supreme Per-
sonality of Godhead very easily. Radha krsna-pranaya-vikrtir hladini-
Saktir asmdd. The mahdmdyd-sakti, however, is a covering of
yogamay4d, and she is therefore called the covering potency. By this
covering potency, the entire material world is bewildered (yaya sam-
mohitam jagat). In conclusion, bewildering the conditioned souls and
liberating the devotees are both functions belonging to yogamdyéd.
Transferring the pregnancy of Devaki and keeping mother Yasoda in
deep sleep were both done by yogamdyd; mahdmdayé cannot act upon
such devotees, for they are always liberated. But although it is not possi-
ble for mahaémdyé to control liberated souls or the Supreme Personality
of Godhead, she did bewilder Karnsa. The action of yogamaya in pre-
senting herself before Karnsa was the action of mahdmdayé, not
yogamayd. Yogamday4a cannot even see or touch such polluted persons as
Karnsa. In Candi, in the Markandeya Purana, Eleventh Chapter,
Mahamaya says, “During the twenty-eighth yuga in the period of
Vaivasvata Manu, I shall take birth as the daughter of Yasoda and be
known as Vindhyacala-vasini.”

The distinction between the two mayds—yogamayda and mahd-
mayaé—is described as follows. Krsna’s rdsa-lila with the gopis and
the gopis’ bewilderment in respect to their husbands, fathers-in-law and
other such relatives were arrangements of yogamdyd in which
mahamayéa had no influence. The Bhagavatam gives sufficient evidence
