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The Philosophy of l 'ijñāna Bhikṣu (cu. māyā in this connection implies that it is by the false identification of the prakrti and the puruşa that the latter evolutionary process of the formation of the world and world-experience becomes possible. The term māyā is generally restricted to prakrti in its relation to God, whereas it is called avidyā as a delusive agent with reference to individuals.
True knowledge does not consist in a mere identification with Brahman as pure consciousness, but it means the knowledge of Brahman, his relationship with pradhāna, puruṣa, and kāla, and the manner in which the whole cosmic evolution comes into being, is maintained, and is ultimately dissolved in Brahman; and also in the personal relationship that he has with the individuals, and the manner in which he controls them and the ultimate ways of attaining the final realization. Kāla is, again, here referred to as the conditional upādhi through which God moves the prakrti and puruşa towards the evolution of the cosmic process.
The great difficulty is to explain how God who is regarded in essence of the nature of pure consciousness and therefore absolutely devoid of desire or will can be the cause of the great union of prakrti with the puruşas. The answer proposed by Bhikṣu is that in God's nature itself there is such a dynamization that through it le can continue the actualizing process and the combining activities of the prakrti and puruṣa lying dormant in Him. Though prakrti and puruşa may also be regarded as the causes of the world, yet since the combination happens in time, time may be regarded primarily as a dynamic agent; the condition existing in God through which He renders the union is made possible (mama stiyo bhāvaḥ padārthah sta-bhāra upādhiḥ tatas tasya preranāt bhagavān a-pratihato mahā-yogasya prakrti-puruṣā-di-samyogasya israras tatra samarthaḥ ...prakrti-prati-kşaņa-pariņāmānam eva kālo-pādhitrāt). Since God moves both the praksti and the puruşa through His own dynamic conditions, the whole universe of matter and spirits may be regarded as His body in the sense that they are the passive objects of the activity of God. God is thus conceived as dancing in his activity among his own energies as prakrti and purusas. It may be argued that puruşa being itself absolutely static, how can these be moved into activity consists of the fact that they are turned to the specific operations or that they are united with the prakrti. Sometimes it is also suggested that the prakrti is the condition of
