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444 Jiva Gosvāmi and Baladeva Vidyābhūsaņa [CH. world". Thus after all these discussions it becomes evident that there is really no difference of any importance between Baladeva's views and the Sāmkhya view. Baladeva also admits that the world exists in a subtle form in God as endowed with His energies. He only takes exception to the verbal expression of the kārikā that the effect exists in the cause before the action of the causal operatives; for the effect does not exist in the cause as effect but in a subtle state. This subtle state is enlarged and endowed with spatiotemporal qualities by the action of the causal operatives before it can manifest itself as effect. The Sāmkhya, however, differs in overstressing the existence of the effect in the cause, and in asserting that the function of the causal operatives is only to manifest openly what already existed in a covered manner. Here, however, the causal operatives are regarded as making a real change and addition. This addition of new qualities and functions is due to the operation of the causal will of God; it is of a supra-logical nature in the sense that they were not present in the subtle causal state, and yet have come into being through the operation of God's will. But, so far as the subtle cause exists in God as associated with Him, the world is not distinct and independent of God even in its present form.
The jīvas too have no independence in themselves; they are created by God, by His mere will, and having created the world and the jīvas He entered into them and remained as their inner controller. So the jīvas are as much under natural necessity as the objects of the physical world, and they have thus no freedom of action or of will3. The natural necessity of the world is but a manifestation of God's will through it. The spontaneous desire and will that is found in man is also an expression of God's will operating through man; thus man is as much subject to necessity as the world, and there is no freedom in man. Thus, though the cow which gives milk may seem to us as if it were giving the milk by its own will, yet the vital powers of the cow produce the milk, not the cow; so, when a person is perceived as doing a particular action or behaving in a particular manner or willing something, it is not he who is the
1 Gorinda-bhāsya, II. I. 14.
2 tasmād ekam eva jita-prakrti-saktimad brahma jagad-upādānam tadatmakam ca iti siddham evam kāryāvasthatve'py avicintyatua-dharma-yogād apracyuta-purvāvastham caratisthate. Ibid. 11. 1. 20.
3 cetanasyāpi jitasyāsma-kāştha-lostravad asvātantryāt svatah kartyttarūpānāputtiḥ. Ibid. 11. 1. 23.
