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xxxı] Vitthala's Interpretation of Vallabha's Ideas 369 illumination is due to the presence of minute light-particles. To this Vitthala replies that Bādarāyana himself describes the nature of the jīvas as atomic. The objection that qualities cannot operate in the absence of the substance is not valid either. Even the Naiyāyikas admit that the relation of samavāya may exist without the relata. The objection that the fragrance of a substance is due to the presence of minute particles of it is not valid; for a piece of musk enclosed in a box throws its fragrance around it, and in such cases there is no possibility for the minute particles of the musk to come out of the box; even when one touches garlic, the smell is not removed even by the washing of the hand. It must therefore be admitted that the smell of a substance may occupy a space larger than the substance itself. There are others who think that the soul is like fire, which is associated with heat and light, the heat and light being comparable to consciousness; they argue that, being of the nature of consciousness, the soul cannot be atomic. This is also invalid; for the Upanişad texts declare that knowledge is a quality of the soul, and it is not identical with it. Even heat and light are not identical with fire; through the power of certain gems and mantras the heat of the fire may not be felt; warm water possesses heat, though it has no illumination. Moreover, the Upanişad texts definitely declare the passage of the soul into the body, and this can only be possible if the soul is atomic. The objection that these texts declare the identity of souls with Brahman cannot be regarded as repudiating the atomic nature of the jīvas; because this identification is based on the fact that the qualities of knowledge or intuition that belong to the jīvas are really the qualities of God. The jīvas come out of Brahman in their atomic nature and Brahman manifests His qualities in them, so that they may serve Him. The service of God is thus the religion of man; being pleased with it God sometimes takes man within Himself, or at other times, when He extends His highest grace, He keeps him near Himself to enjoy the sweet emotion of his service!
The Sankarites think that Brahman is indeterminate (nirvisesa) and that all determination is due to avidyā. This view is erroneous;
1 ata eva sahaja-hari-dāsya-tadamsatvena brahma-svarūpasya ca nijanisargaprabhu-śrīgokula-nātha-carana-kamala-dāsyam eva sva-dharmaḥ. tena cātisamtuştah svayam prakațībhūya nija-gunāms tasmai dattā svasmin praveśayati svarūpānandānubhavārtham. athavā'tyanugrahe nikate sthāpayati tato'dhikarasa-däsya-karaņārtham iti. Ibid. p. 110
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