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Shri Mahavir Jain Aradhana Kendra
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Acharya Shri Kailashsagarsuri Gyanmandir
The Systems of Rāmānuja ....
591
universe is an effect of the Brahman (BrahmakāryamHEN27) only voluntarily. Thus, the Brahman is the whole cause of the world. The Brahman itself undergoes transformation by its unique powers (samarthya-HTHEI) and assumes the various forms of the objects of the world and the jivas by suppressing some of its attributes. The multifarious differences in the world exist due to Brahman in its state of effect (kāryatayā-maat) assumed by Hari voluntarily just sportively. The bheda (difference) exists only in the form of the effect (kāryarūpatayā- SYERTT) and in its causal state there is no difference at all. The world is one with the Brahman (tádātmya-OTGIFT) as it is nothing but the Brahman itself that has assumed its form by suppressing two of its attributes joy (ānanda-311977) and intelligence (cit-Fara). Thus, it is the pure Brahman (S'uddha Brahman-Te AEL) in its states of cause and effect, and it is not qualified by any other thing like Māyā.? Vallabha was a thorough monist, and therefore, he was unwilling to admit the existence of any other thing like Máyā responsible for the creation of the world. Vallabha says that the world (prapanca-sia) is the effect of the Bhagavān, and is, therefore, of His stuff (tadrāpaḥ-c89:), and the world has come into existence by means of the Māyā.” The word Mayà changes its connotation in the hands of Vallabha, and he describes it as the
1 Giridhar Mahārāja : S'uddhādvaitamartanda, Sloka-32. 2 Ibid. S'loka-28. 3 Vallabha: Tattvārthadīpah, Sʻloka-27.
प्रपंचो भगवत्कार्यः तद्रपो माययाभवत् ।
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