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444 The Nimbārka School of Philosophy (CH. XXI one with Him. The mind of the individual being a creation of God's avidyā, all Ilis world experience is also due to God's activity. In llis own nature as self the jīvas, the individuals, have the revelation of God's nature which is pure bliss. The existence of individuals in their own essential nature is therefore regarded as a state of salvation. The individuals in their essential nature are therefore of the nature of sat, cit and ānanda, and though atomic they can enjoy the experiences all over the body through their internal functioning just as a lamp illuininates the whole room by rays. The experience of sorrow also is possible through the expansion or dilatation of the mind (antah-karana) through the various parts of the body and by means of the help of uvidyā by which the jira wrongly identifies himself with other objects. As the relation of the self with other objects takes place through the untah-kuruna of each person the sphere of experience of each of the jīras is limited by the functioning of his own antah-karana. The antah-karana is different in different persons.
The Upanişads speak of God as the all (sarram khalv'idanı Brahma), and this is due to the fact that I le pervades all things and controls all things. It means that the souls are dependent on Ilim or maintained in Ilim (tad-ūdhāratva), but it does not mean their identity with Ilim. God is Himself able to create all things by Ilimself; but for Ilis pleasure, for Ilis mere sportive dalliance, He takes the help of prakrti and the destiny born out of the deeds of human beings as His accessories. Though God makes all persons act in the manner in which they do act, yet Ilis directive control is regulated in accordance with the adrsta or the destiny of the human beings which is beginningless. The theory of karma doctrine herein suggested is different from that propounded by Patanjali. Jccording to Patañjali and his commentators, the fruits of the deeds, i.e. pleasure or pain, are enjoyed by the persons while they are free to act by themselves. Ilere, however, the freedom of the individuals is controlled and limited by God in accordance with the previous good or bad deeds of the individual, which are beginningless. Thus in our ordinary life not only our pleasures and pains but also our power to do good or bad actions are determined by previous deeds and the consequent control of God.
