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332 The Philosophy of Vallabha
sch. being: there also spring forth from His nature as pure intelligence the jīvas which are the subject of bondage; and there spring forth like sparks from His nature as pure bliss the antaryāmins which control the jīvas. So among the jīvas who are bound there may be some with whom God may be pleased and to whom He may grant the complete power of knowledge; the confusing māyā leaves its hold upon such persons; they thus remain in a free state in their nature as pure intelligence, but they have not the power to control the affairs of the Universe.
Brahman may be described in another way from the essential point of view (svarūpa) and the causal point of view (kārana). From the essential point of view God may be viewed in three aspects, as action, knowledge, and knowledge and action. The causes prescribed in the sacrificial sphere of the Vedas represent His nature in the second aspect. The third aspect is represented in the course of bhakti in which God is represented as the possessor of knowledge, action and bliss. In the aspect as cause we have the concept of the antaryāmins, which, though they are in reality of the essential nature of Brahman, are regarded as helping the jivas in their works by presiding over them?; the antaryāmins are thus as infinite in number as the jīvas. But apart from these antaryūmins, God is also regarded as one antaryāmin and has been so described in the Antaryāmi-brahman.
The Categories. Time is also regarded as a form of God. Activity and nature (karma-svabhāvam) are involved in the concept of time or kāla. Time in its inner essence consists of being, intelligence, and bliss, though in its phenomenal appearance it is manifest only with a slight tinge of being?. It is supra-sensible and can be inferred only from the nature of effects (kāryānumeya). It may also be defined
Ievam ca ubhābhyām icchābhyām sac-cid-ānandarūpebhyo yathā-yatham prānādyā jadās cid-amsa-jiva-bandhana-parikara-bhūtāḥ sadamśāḥ jīvās cidamśā bandhaniya anandāmśās tan-niyāmakā antar-yāminas ca visphulinga-nyāyena vyuccaranti. Commentary on Anubhāşya, pp. 161-2.
2 antaryāminām sva-rūpa-bhūtatue'pi jīvena saha kārye praveśāt tadbhedānām ūnantye'pi kārani-bhūta-vaksyamāna-tattva-sarire pravisya tat-sahayakaranāt kārana-kotāv eta nireśo na tu sva-rūpa-koțau. Ibid. pp. 164-5.
3 etasyaiva rūpāntaram kūla-karma-szabhāvāḥ kalasyamsa-bhūtau karmastabhārau tatra antah-sac-ci-dānando vyavahāre işat-sattvāmšena prakatah kala iti kālasya svarūpa-laksanam. Ibid. p. 165.
sa-sarire; d. pp. Whütar Kah ka
