Verse 2.2.187

Sanskrit text, Unicode transliteration, Word-for-word and English translation of verse 2.2.187:

सच्-चिद्-आनन्द-रूपानां जीवानां कृष्ण-मायया ।
अनाद्य्-अविद्यया तत्त्व-विस्मृत्या संसृतिर् भ्रमः ॥ १८७ ॥

sac-cid-ānanda-rūpānāṃ jīvānāṃ kṛṣṇa-māyayā |
anādy-avidyayā tattva-vismṛtyā saṃsṛtir bhramaḥ || 187 ||

sat-cit-ānanda–of the eternal, cognizant, and blissful; rūpāṇām–forms; jīvānām–of the minute spirit souls; kṛṣṇa-māyayā–by Śrī Kṛṣṇa's illusory potency; anādi–beginningless; avidyayā–due to ignorance; tattva–of the truth; vismṛtyā–by forgetfulness; saṃsṛtiḥ–transmigration through repeated birth and death; bhramaḥ–ignorance or delusion.

All living beings are embodiments of eternality, knowledge, and bliss, but because they are minute parts of the Supreme Brahman, they have forgotten their true nature. Being thus deluded, they have fallen into the cycle of repeated birth and death–the beginningless ignorance created by Śrī Kṛṣṇa’s potency of illusion, Māyā.

Commentary: Dig-darśinī-ṭīkā with Bhāvānuvāda

(By Śrīla Sanātana Gosvāmī himself including a deep purport of that commentary)

Śrī Gopa-kumāra may question, “If even in the liberated state the living being remains different from the Lord, what is necessity for that liberation, which has taken lifetimes to achieve?”

The personified bhakti-śāstras reply in two verses, beginning here with sac-cid. They say, “Although all jīvas are by nature embodiments of transcendence, nevertheless they are also atomic in nature, and therefore are bound in saṃsāra, the cycle of birth and death. By the influence of Kṛṣṇa’s energy, Māyā, which has created illusion from time immemorial (anādi-avidyā), the jīva forgets the truth of his own constitutional nature: ‘I am part and parcel of Parabrahman, the Supreme Lord. My nature is to be eternally existent, full of knowledge and joy.’ Thus, deluded in forgetfulness of this, he falls into material existence. The living being’s identification with the material world–an ego that is the product of illusion–is not only erroneous, but according to the consideration of conclusive truth (tattva), it is impossible; the jīva can never be in a conditioned state of material existence.”