We have explored the definition and functions of māyā in many articles elsewhere on this site. In the tenth canto of the Bhāgavata, we also hear about two types of māyā – yogamāyā and mahamāyā. Here I explore Śrī Viśvanātha’s explanation of the difference between the two.
As we saw in an earlier post, the jīva misidentifies with the mind and body, causing it to undergo suffering. Here we will examine Śrī […]
A non-existent object cannot come into existence.
Pradhāna is the unmanifest state consisting of the three guṇas in a neutralized state.
The word ‘anādi’ is a simple word. Yet, in recent decades, much confusion has surrounded it owing to novel interpretations offered for it by some […]
We examined the concept of ahaṅkāra in an earlier post. We saw how ahaṅkāra is at the very source of all suffering. We are sentient […]
An essential part of the Sāṅkhya-kārikā of Iśwara Kṛṣṇa is the discussion of how prakṛti undergoes transformations which result in the material world. In this […]
The concept of the gunas of prakrti is unique to Indian philosophy, and an important contribution of the Sāṅkhya school.
As discussed in a previous article, the four topics of the Bhāgavata’s catuḥśloki are jñāna, vijñāna, bhakti and prema. The first of the catuḥśloki gives […]
The Brahmavadīs claim that Brahman alone is real, and the material world as well as Vaikuṇṭha are unreal or illusory. They liken the material world […]
In a previous post, we examined Śrī Jīva’s explanation of māyā in which he divided māyā into two divisions, jīva-māyā and guṇa-māyā. Jīva-māyā is Durgā, […]
Śrī Jīva Goswami examines the meaning of māyā in Bhagavat Sandarbha Anuccheda 18. He gives his own unique explanation of māyā, which we examine here.
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