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330 The Philosophy of Vallabha
(CH. manner in the different forms; multiplicity therefore does not involve any change. It is for this reason that he prefers the term samavāyikārana to upādānakārana; according to him the concept of samavāyikāraṇa consists in universal and unconditional pervasion. The concept of upādāna involves a concept of change, though the effects caused by the change are maintained by the upādāna (or the material cause) and though it ultimately merges into it?. So far as the Brahman may be regarded as being one with all the multiplicity, Vallabha is in agreement with Bhāskara.
Vallabha again denies the relation of samavāya, like other Vedāntic thinkers, though he regards Brahman as the samavāyikārana of the world. His refutation of samavāya follows the same line as that of the other Vedāntic interpreters, Sankara and Rāmānuja, and need not be repeated here. Samavāya, according to Vallabha, is not a relation of inherence such as is admitted by the Nyāya writers; with him it means identity (tādātmya). According to the Nyaiyāyikas samavāya is the relation of inherence which exists between cause and effect, between qualities and substance, between universals and substance; but Vallabha says that there is no separate relation of inherence here to combine these pairs; it is the substance itself that appears in action, qualities and as cause and effect. It is thus merely a manifestation of identity in varying forms that gives us the notion of diversity in contraries; in reality there is no difference between the varying forms which are supposed to be associated together by a relation of inherence?
Puruşottama, in his Prasthāna-ratnākara, says that māyā is a power of Brahman, and is thus identical with Him (māyāyā api bhagavac-chaktitvena śaktimad-abhinnatvāt)); māyā and avidyā are the same. It is by this māyā that God manifests Himself as many. This manifestation is neither an error nor a confusion; it is a real manifestation of God in diverse forms without implying the notion of change or transformation. The world is thus real, being a real manifestation of God. Brahman Himself, being of the nature of
Inanv atropādāna-padam parityajya samavāyi-padena kuto vyavahāra iti ced ucyate. loke upādana-padena karty-kriyajā vyāptasya paricchinnasyaivābhidhānadarśanāt prakrtir hy asyopădānam iti. Puruşottama's commentary, p. 118.
? nanu düşite samaväye ayuta-siddhayoh kaḥ sambandho'ngikartaryah iti cet tādātmyam eva iti brūmaḥ. katham iti cet ittham pratyakşād j'ad-draryam yad-drarya-samazetam tad tadātmakamiti zjāpteh... kāraņa-kūrya-tādātmyam drar'yayor nirritādam. Ibid. p. 627.
3 Prasthāna-ratnākara, p. 159.
