Called pradhana - Revision history

Navakishora Mukunda at 05:07, 3 June 2022

2022-06-03T05:07:23Z

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			[[Category:Is Called Pradhana\|1]]
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	<div id="Bhagavad-gita_As_It_Is" class="section" sec_index="0" parent="compilation" text="Bhagavad-gita As It Is"><h2>Bhagavad-gita As It Is</h2>		<div id="Bhagavad-gita_As_It_Is" class="section" sec_index="0" parent="compilation" text="Bhagavad-gita As It Is"><h2>Bhagavad-gita As It Is</h2>
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	<div class="heading">The five great elements are a gross representation of the false ego, which in turn represents the primal stage of false ego technically called the materialistic conception, or tāmasa-buddhi, intelligence in ignorance. This, further, represents the unmanifested stage of the three modes of material nature. The unmanifested modes of material nature are called pradhāna.		<div class="heading">The five great elements are a gross representation of the false ego, which in turn represents the primal stage of false ego technically called the materialistic conception, or tāmasa-buddhi, intelligence in ignorance. This, further, represents the unmanifested stage of the three modes of material nature. The unmanifested modes of material nature are called pradhāna.
	</div>		</div>
	<span class="link">[[Vanisource:BG 13.6-7\|BG 13.6-7, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">From all the authoritative statements of the great sages, the Vedic hymns and the aphorisms of the Vedānta-sūtra, the components of this world can be understood as follows. First there are earth, water, fire, air and ether. These are the five great elements (mahā-bhūta). Then there are false ego, intelligence and the unmanifested stage of the three modes of nature. Then there are five senses for acquiring knowledge: the eyes, ears, nose, tongue and skin. Then five working senses: voice, legs, hands, anus and genitals. Then, above the senses, there is the mind, which is within and which can be called the sense within. Therefore, including the mind, there are eleven senses altogether. Then there are the five objects of the senses: smell, taste, form, touch and sound. Now the aggregate of these twenty-four elements is called the field of activity. If one makes an analytical study of these twenty-four subjects, then he can very well understand the field of activity. Then there are desire, hatred, happiness and distress, which are interactions, representations of the five great elements in the gross body. The living symptoms, represented by consciousness and conviction, are the manifestation of the subtle body-mind, ego and intelligence. These subtle elements are included within the field of activities.</p>		<span class="link">[[Vanisource:BG 13.6-7 (1972)\|BG 13.6-7, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">From all the authoritative statements of the great sages, the Vedic hymns and the aphorisms of the Vedānta-sūtra, the components of this world can be understood as follows. First there are earth, water, fire, air and ether. These are the five great elements (mahā-bhūta). Then there are false ego, intelligence and the unmanifested stage of the three modes of nature. Then there are five senses for acquiring knowledge: the eyes, ears, nose, tongue and skin. Then five working senses: voice, legs, hands, anus and genitals. Then, above the senses, there is the mind, which is within and which can be called the sense within. Therefore, including the mind, there are eleven senses altogether. Then there are the five objects of the senses: smell, taste, form, touch and sound. Now the aggregate of these twenty-four elements is called the field of activity. If one makes an analytical study of these twenty-four subjects, then he can very well understand the field of activity. Then there are desire, hatred, happiness and distress, which are interactions, representations of the five great elements in the gross body. The living symptoms, represented by consciousness and conviction, are the manifestation of the subtle body-mind, ego and intelligence. These subtle elements are included within the field of activities.</p>
	<p>The five great elements are a gross representation of the false ego, which in turn represents the primal stage of false ego technically called the materialistic conception, or tāmasa-buddhi, intelligence in ignorance. This, further, represents the unmanifested stage of the three modes of material nature. The unmanifested modes of material nature are called pradhāna.</p>		<p>The five great elements are a gross representation of the false ego, which in turn represents the primal stage of false ego technically called the materialistic conception, or tāmasa-buddhi, intelligence in ignorance. This, further, represents the unmanifested stage of the three modes of material nature. The unmanifested modes of material nature are called pradhāna.</p>
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	<div id="SB_Cantos_1014_to_12_Translations_Only" class="sub_section" sec_index="11" parent="Srimad-Bhagavatam" text="SB Cantos 10.14 to 12 (Translations Only)"><h3>SB Cantos 10.14 to 12 (Translations Only)</h3>		<div id="SB_Cantos_1014_to_12_Translations_Only" class="sub_section" sec_index="11" parent="Srimad-Bhagavatam" text="SB Cantos 10.14 to 12 (Translations Only)"><h3>SB Cantos 10.14 to 12 (Translations Only)</h3>
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	<div id="~~SB1191718_1~~" class="quote" parent="SB_Cantos_10.14_to_12_(Translations_Only)" book="SB" index="3478" link="SB 11.9.17-18" link_text="SB 11.9.17-18">		<div id="SB1191718_0" class="quote" parent="SB_Cantos_10.14_to_12_(Translations_Only)" book="SB" index="3478" link="SB 11.9.17-18" link_text="SB 11.9.17-18">
	<div class="heading">When the Supreme Personality of Godhead displays His own potency in the form of time and guides His material potencies, such as the mode of goodness, into a neutral condition of equilibrium, He remains as the supreme controller of that neutral state, called pradhāna, as well as of the living entities.		<div class="heading">When the Supreme Personality of Godhead displays His own potency in the form of time and guides His material potencies, such as the mode of goodness, into a neutral condition of equilibrium, He remains as the supreme controller of that neutral state, called pradhāna, as well as of the living entities.
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	<div id="~~SB1242021_2~~" class="quote" parent="SB_Cantos_10.14_to_12_(Translations_Only)" book="SB" index="4501" link="SB 12.4.20-21" link_text="SB 12.4.20-21">		<div id="SB1242021_1" class="quote" parent="SB_Cantos_10.14_to_12_(Translations_Only)" book="SB" index="4501" link="SB 12.4.20-21" link_text="SB 12.4.20-21">
	<div class="heading">In the unmanifest stage of material nature, called pradhāna, there is no expression of words, no mind and no manifestation of the subtle elements beginning from the mahat, nor are there the modes of goodness, passion and ignorance.		<div class="heading">In the unmanifest stage of material nature, called pradhāna, there is no expression of words, no mind and no manifestation of the subtle elements beginning from the mahat, nor are there the modes of goodness, passion and ignorance.
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	<div id="CCMadhya20271_0" class="quote" parent="CC_Madhya-lila" book="CC" index="4759" link="CC Madhya 20.271" link_text="CC Madhya 20.271">		<div id="CCMadhya20271_0" class="quote" parent="CC_Madhya-lila" book="CC" index="4759" link="CC Madhya 20.271" link_text="CC Madhya 20.271">
	<span class="link">[[Vanisource:CC Madhya 20.271\|CC Madhya 20.271, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">~~“Māyā~~ has two functions. One is called māyā, and the other is called pradhāna. Māyā refers to the efficient cause, and pradhāna refers to the ingredients that create the cosmic manifestation.</p>		<div class="heading">Māyā has two functions. One is called māyā, and the other is called pradhāna. Māyā refers to the efficient cause, and pradhāna refers to the ingredients that create the cosmic manifestation.
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			<span class="link">[[Vanisource:CC Madhya 20.271\|CC Madhya 20.271, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Māyā has two functions. One is called māyā, and the other is called pradhāna. Māyā refers to the efficient cause, and pradhāna refers to the ingredients that create the cosmic manifestation.</p>
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			<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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			<div id="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
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			<div id="LectureonBG1367MontrealOctober251968_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="355" link="Lecture on BG 13.6-7 -- Montreal, October 25, 1968" link_text="Lecture on BG 13.6-7 -- Montreal, October 25, 1968">
			<div class="heading">Just like chemically, if you mix one chemical with another chemical, a third element is produced, similarly, originally the reservation of all these elements is called mahat-tattva. It is called pradhāna, upadhāna.
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			<span class="link">[[Vanisource:Lecture on BG 13.6-7 -- Montreal, October 25, 1968\|Lecture on BG 13.6-7 -- Montreal, October 25, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So actually, there are twenty-six different elements which is conducting this material world. Etat kṣetraṁ samāsena sa-vikāram udāhṛtam. Kṣetra means this body. Either you take this body or this material world, they are interaction of these twenty-four elements. Either you take the gigantic body of this universe or you take the body of this planet or you take this your body, my body, or a cat's body, dog's body, all these bodies, they are formed of these twenty-four elements, sa-vikāram, by action and reaction. Just like chemically, if you mix one chemical with another chemical, a third element is produced, similarly, originally the reservation of all these elements is called mahat-tattva. It is called pradhāna, upadhāna. So gradually they manifest, they divide by three guṇas. Three guṇas means in the mahat-tattva, in the total material reservoir, three guṇas, three modes of nature, first of all appear and they act with one another, and then gradually, one after another, the twenty-four elements become manifested. Etat kṣetraṁ samāsena sa-vikāram udāhṛtam.</p>
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			<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
			</div>
			<div id="LectureonSB32610BombayDecember221974_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="474" link="Lecture on SB 3.26.10 -- Bombay, December 22, 1974" link_text="Lecture on SB 3.26.10 -- Bombay, December 22, 1974">
			<div class="heading">Material varieties means when it is nonmanifested, it is called pradhāna, and when it is manifested, it is called prakṛti, or nature, material nature. But these varieties, the material pradhāna... Pradhāna is nityam, but the prakṛti is not nityam. Nityam means eternal.
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			<span class="link">[[Vanisource:Lecture on SB 3.26.10 -- Bombay, December 22, 1974\|Lecture on SB 3.26.10 -- Bombay, December 22, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So these varieties are material varieties. Material varieties means when it is nonmanifested, it is called pradhāna, and when it is manifested, it is called prakṛti, or nature, material nature. But these varieties, the material pradhāna... Pradhāna is nityam, but the prakṛti is not nityam. Nityam means eternal. But there is another world, paras tasmāt tu bhāvaḥ anyaḥ ([[Vanisource:BG 8.20 (1972)\|BG 8.20]]). That is sanātanaḥ. That is eternal. We have got this experience of this material world. This is not eternal. This is... Just we have got experience of this body. This body is created at a certain stage, and it will stay for some time, and it will transform into many other forms from this body, and then it will dwindle, and then it will vanish. Similarly, the whole material creation is like that. It is created by the interaction of the three modes of material nature. First of all it is a lump of matter, mahat-tattva. It is called mahat-tattva. That mahat-tattva is above this universe, above the sky.</p>
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			<div id="Sri_Caitanya-caritamrta_Lectures" class="sub_section" sec_index="3" parent="Lectures" text="Sri Caitanya-caritamrta Lectures"><h3>Sri Caitanya-caritamrta Lectures</h3>
			</div>
			<div id="LectureonCCMadhyalila20255281NewYorkDecember171966_0" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="87" link="Lecture on CC Madhya-lila 20.255-281 -- New York, December 17, 1966" link_text="Lecture on CC Madhya-lila 20.255-281 -- New York, December 17, 1966">
			<div class="heading">This material energy is divided into two: pradhāna and upādāna. Pradhāna and upādāna. The whole, total material energy is called pradhāna, and the material elements are called ingredients, upādāna.
			</div>
			<span class="link">[[Vanisource:Lecture on CC Madhya-lila 20.255-281 -- New York, December 17, 1966\|Lecture on CC Madhya-lila 20.255-281 -- New York, December 17, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">This material energy is divided into two: pradhāna and upādāna. Pradhāna and upādāna. The whole, total material energy is called pradhāna, and the material elements are called ingredients, upādāna.</p>
			:sei puruṣa māyā-pāne kare avadhāna
			:prakṛti kṣobhita kari' kare vīryera ādhāna
			<p>Now, in the Bhagavad-gītā you have read that mahad-yonir mahad-brahma tāsām... It is stated there that ahaṁ bīja-pradaḥ pitā: ([[Vanisource:BG 14.4 (1972)\|BG 14.4]]) "I implement the seeds of living entities into the matter." So in the matter the living, the seeds of living entities, as we are, they are impregnated. As the father impregnates the mother, similarly, this material nature is just like mother, and therefore material nature is worshiped as mother, goddess, mother goddess, Durgā, Kālī.</p>
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<div id="Bhagavad-gita_As_It_Is" class="section" sec_index="0" parent="compilation" text="Bhagavad-gita As It Is"><h2>Bhagavad-gita As It Is</h2>
</div>
<div id="BG_Chapters_13_-_18" class="sub_section" sec_index="3" parent="Bhagavad-gita_As_It_Is" text="BG Chapters 13 - 18"><h3>BG Chapters 13 - 18</h3>
</div>
<div id="BG1367_0" class="quote" parent="BG_Chapters_13_-_18" book="BG" index="5" link="BG 13.6-7" link_text="BG 13.6-7">
<div class="heading">The five great elements are a gross representation of the false ego, which in turn represents the primal stage of false ego technically called the materialistic conception, or tāmasa-buddhi, intelligence in ignorance. This, further, represents the unmanifested stage of the three modes of material nature. The unmanifested modes of material nature are called pradhāna.
</div>
<span class="link">[[Vanisource:BG 13.6-7|BG 13.6-7, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">From all the authoritative statements of the great sages, the Vedic hymns and the aphorisms of the Vedānta-sūtra, the components of this world can be understood as follows. First there are earth, water, fire, air and ether. These are the five great elements (mahā-bhūta). Then there are false ego, intelligence and the unmanifested stage of the three modes of nature. Then there are five senses for acquiring knowledge: the eyes, ears, nose, tongue and skin. Then five working senses: voice, legs, hands, anus and genitals. Then, above the senses, there is the mind, which is within and which can be called the sense within. Therefore, including the mind, there are eleven senses altogether. Then there are the five objects of the senses: smell, taste, form, touch and sound. Now the aggregate of these twenty-four elements is called the field of activity. If one makes an analytical study of these twenty-four subjects, then he can very well understand the field of activity. Then there are desire, hatred, happiness and distress, which are interactions, representations of the five great elements in the gross body. The living symptoms, represented by consciousness and conviction, are the manifestation of the subtle body-mind, ego and intelligence. These subtle elements are included within the field of activities.</p>
<p>The five great elements are a gross representation of the false ego, which in turn represents the primal stage of false ego technically called the materialistic conception, or tāmasa-buddhi, intelligence in ignorance. This, further, represents the unmanifested stage of the three modes of material nature. The unmanifested modes of material nature are called pradhāna.</p>
</div>
</div>
<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_3" class="sub_section" sec_index="3" parent="Srimad-Bhagavatam" text="SB Canto 3"><h3>SB Canto 3</h3>
</div>
<div id="SB32541_0" class="quote" parent="SB_Canto_3" book="SB" index="1043" link="SB 3.25.41" link_text="SB 3.25.41">
<div class="heading">The Lord is stated here to be Bhagavān, the Supreme Personality of Godhead, indicating that He is full of all opulences and is therefore perfectly competent to deliver one from the cycle of birth and death. He is also called pradhāna because He is the Supreme.
</div>
<span class="link">[[Vanisource:SB 3.25.41|SB 3.25.41, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Lord is stated here to be Bhagavān, the Supreme Personality of Godhead, indicating that He is full of all opulences and is therefore perfectly competent to deliver one from the cycle of birth and death. He is also called pradhāna because He is the Supreme. He is equal to everyone, but to one who surrenders to Him He is especially favorable. It is also confirmed in Bhagavad-gītā that the Lord is equal to everyone; no one is His enemy and no one is His friend. But to one who surrenders unto Him, He is especially inclined. By the grace of the Lord, simply by surrendering unto Him one can get out of this cycle of birth and death. Otherwise, one may go on in many, many lives and may many times attempt other processes for liberation.</p>
</div>
</div>
<div id="SB32610_1" class="quote" parent="SB_Canto_3" book="SB" index="1056" link="SB 3.26.10" link_text="SB 3.26.10">
<div class="heading">The unmanifested eternal combination of the three modes is the cause of the manifest state and is called pradhāna. It is called prakṛti when in the manifested stage of existence.
</div>
<span class="link">[[Vanisource:SB 3.26.10|SB 3.26.10, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The Supreme Personality of Godhead said: The unmanifested eternal combination of the three modes is the cause of the manifest state and is called pradhāna. It is called prakṛti when in the manifested stage of existence.</p>
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<div class="purport text"><p>The Lord points out material nature in its subtle stage, which is called pradhāna, and He analyzes this pradhāna. The explanation of pradhāna and prakṛti is that pradhāna is the subtle, undifferentiated sum total of all material elements. Although they are undifferentiated, one can understand that the total material elements are contained therein. When the total material elements are manifested by the interaction of the three modes of material nature, the manifestation is called prakṛti. Impersonalists say that Brahman is without variegatedness and without differentiation. One may say that pradhāna is the Brahman stage, but actually the Brahman stage is not pradhāna. pradhāna is distinct from Brahman because in Brahman there is no existence of the material modes of nature. One may argue that the mahat-tattva is also different from pradhāna because in the mahat-tattva there are manifestations. The actual explanation of pradhāna, however, is given here: when the cause and effect are not clearly manifested (avyakta), the reaction of the total elements does not take place, and that stage of material nature is called pradhāna. Pradhāna is not the time element because in the time element there are actions and reactions, creation and annihilation. Nor is it the jīva, or marginal potency of living entities, or designated, conditioned living entities, because the designations of the living entities are not eternal. One adjective used in this connection is nitya, which indicates eternality. Therefore the condition of material nature immediately previous to its manifestation is called pradhāna.</p>
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<div id="SB32619_2" class="quote" parent="SB_Canto_3" book="SB" index="1065" link="SB 3.26.19" link_text="SB 3.26.19">
<div class="heading">Material nature's primal factor is the mahat-tattva, or breeding source of all varieties. This part of material nature, which is called pradhāna as well as Brahman, is impregnated by the Supreme Personality of Godhead and delivers varieties of living entities.
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<span class="link">[[Vanisource:SB 3.26.19|SB 3.26.19, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">After the Supreme Personality of Godhead impregnates material nature with His internal potency, material nature delivers the sum total of the cosmic intelligence, which is known as Hiraṇmaya. This takes place in material nature when she is agitated by the destinations of the conditioned souls.</p>
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<div class="purport text"><p>This impregnation of material nature is described in Bhagavad-gītā, Fourteenth Chapter, verse 3. Material nature's primal factor is the mahat-tattva, or breeding source of all varieties. This part of material nature, which is called pradhāna as well as Brahman, is impregnated by the Supreme Personality of Godhead and delivers varieties of living entities. Material nature in this connection is called Brahman because it is a perverted reflection of the spiritual nature.</p>
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<div id="SB_Cantos_1014_to_12_Translations_Only" class="sub_section" sec_index="11" parent="Srimad-Bhagavatam" text="SB Cantos 10.14 to 12 (Translations Only)"><h3>SB Cantos 10.14 to 12 (Translations Only)</h3>
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<div id="SB1191718_1" class="quote" parent="SB_Cantos_10.14_to_12_(Translations_Only)" book="SB" index="3478" link="SB 11.9.17-18" link_text="SB 11.9.17-18">
<div class="heading">When the Supreme Personality of Godhead displays His own potency in the form of time and guides His material potencies, such as the mode of goodness, into a neutral condition of equilibrium, He remains as the supreme controller of that neutral state, called pradhāna, as well as of the living entities.
</div>
<span class="link">[[Vanisource:SB 11.9.17-18|SB 11.9.17-18, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">When the Supreme Personality of Godhead displays His own potency in the form of time and guides His material potencies, such as the mode of goodness, into a neutral condition of equilibrium, He remains as the supreme controller of that neutral state, called pradhāna, as well as of the living entities. He is also the supreme worshipable object for all beings, including liberated souls, demigods and ordinary conditioned souls. The Lord is eternally free from any material designation, and He constitutes the totality of spiritual bliss, which one experiences by seeing the Lord's spiritual form. The Lord thus exhibits the fullest meaning of the word "liberation."</p>
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<div id="SB1242021_2" class="quote" parent="SB_Cantos_10.14_to_12_(Translations_Only)" book="SB" index="4501" link="SB 12.4.20-21" link_text="SB 12.4.20-21">
<div class="heading">In the unmanifest stage of material nature, called pradhāna, there is no expression of words, no mind and no manifestation of the subtle elements beginning from the mahat, nor are there the modes of goodness, passion and ignorance.
</div>
<span class="link">[[Vanisource:SB 12.4.20-21|SB 12.4.20-21, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">In the unmanifest stage of material nature, called pradhāna, there is no expression of words, no mind and no manifestation of the subtle elements beginning from the mahat, nor are there the modes of goodness, passion and ignorance. There is no life air or intelligence, nor any senses or demigods. There is no definite arrangement of planetary systems, nor are there present the different stages of consciousness—sleep, wakefulness and deep sleep. There is no ether, water, earth, air, fire or sun. The situation is just like that of complete sleep, or of voidness. Indeed, it is indescribable. Authorities in spiritual science explain, however, that since pradhāna is the original substance, it is the actual basis of material creation.</p>
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<div id="Sri_Caitanya-caritamrta" class="section" sec_index="2" parent="compilation" text="Sri Caitanya-caritamrta"><h2>Sri Caitanya-caritamrta</h2>
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<div id="CC_Adi-lila" class="sub_section" sec_index="1" parent="Sri_Caitanya-caritamrta" text="CC Adi-lila"><h3>CC Adi-lila</h3>
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<div id="CCAdi551_0" class="quote" parent="CC_Adi-lila" book="CC" index="654" link="CC Adi 5.51" link_text="CC Adi 5.51">
<div class="heading">Material nature has two different phases. The aspect called pradhāna supplies the material ingredients for cosmic development, and the aspect called māyā causes the manifestation of her ingredients, which are temporary, like foam in the ocean.
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<span class="link">[[Vanisource:CC Adi 5.51|CC Adi 5.51, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The glancing power of the Lord agitates the entire cosmic energy, and thus its actions begin at once. This indicates that matter, however powerful she may be, has no power by herself. Her activity begins by the grace of the Lord, and then the entire cosmic creation is manifested in a systematic way. The example of a woman's conception can help us understand this subject to a certain extent. The mother is passive, but the father puts his energy within the mother, and thus she conceives. She supplies the ingredients for the birth of the child in her womb. Similarly, the Lord activates material nature, which then supplies the ingredients for cosmic development.</p>
<p>Material nature has two different phases. The aspect called pradhāna supplies the material ingredients for cosmic development, and the aspect called māyā causes the manifestation of her ingredients, which are temporary, like foam in the ocean. In reality, the temporary manifestations of material nature are originally caused by the spiritual glance of the Lord. The Personality of Godhead is the direct, or remote, cause of creation, and material nature is the indirect, or immediate, cause.</p>
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<div id="CCAdi558_1" class="quote" parent="CC_Adi-lila" book="CC" index="661" link="CC Adi 5.58" link_text="CC Adi 5.58">
<div class="heading">Māyā has two varieties of existence. One is called pradhāna or prakṛti. It supplies the ingredients of the material world.
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<span class="link">[[Vanisource:CC Adi 5.58|CC Adi 5.58, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Māyā has two varieties of existence. One is called pradhāna or prakṛti. It supplies the ingredients of the material world.</p>
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<div class="purport text"><p>Māyā, the external energy of the Supreme Personality of Godhead, is divided into two parts. Māyā is both the cause of the cosmic manifestation and the agent who supplies its ingredients. As the cause of the cosmic manifestation she is known as māyā, and as the agent supplying the ingredients of the cosmic manifestation she is known as pradhāna.</p>
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<div id="CC_Madhya-lila" class="sub_section" sec_index="2" parent="Sri_Caitanya-caritamrta" text="CC Madhya-lila"><h3>CC Madhya-lila</h3>
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<div id="CCMadhya20271_0" class="quote" parent="CC_Madhya-lila" book="CC" index="4759" link="CC Madhya 20.271" link_text="CC Madhya 20.271">
<span class="link">[[Vanisource:CC Madhya 20.271|CC Madhya 20.271, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">“Māyā has two functions. One is called māyā, and the other is called pradhāna. Māyā refers to the efficient cause, and pradhāna refers to the ingredients that create the cosmic manifestation.</p>
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Called pradhana - Revision history

Navakishora Mukunda at 05:07, 3 June 2022

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Radha Giridhari: Created page with '

{{terms|"called pradhana"}} {{notes|}} {{compiler|Radha Giridhari}} {{complete|}} {{goal|0}} {{first|17Jun10}} {{last|17Jun10}} {{totals_b…'