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Shri Mahavir Jain Aradhana Kendra
www.kobatirth.org
Acharya Shri Kailashsagarsuri Gyanmandir
592
Atman and Moksa power to become all things and it resides in God. With this power (Māyā) God has transformed Him. self and formed this world out of Himself. Thus, the Brahman or God acts as the material cause (उपादान कारण) and the efficient cause (निमित्त कारण) of the world. The world is already present in a potential form in the Brahman and its creation lies in its manifestation by suppressing the intelligence (cit) and joy (ānanda) of itself. Vallabha further maintains that the world (prapañca) is not a creation of the prakệti, nor is it produced from the atoms of the fundamental substances, nor is it an illusion (vivarta ) of the Self, nor is it produced even by means of the unseen principle (adțsta), nor is it produced out of nothing (asatah), but it is an effect of the God (Bhagavatkāryaḥ-77702419:), and is onc with God (Bhagavadrāpaḥ-1229:). Had it not been so, existence or being would be produced from nothing (asat).? He, therefore, maintains that the Brahman is the material and the efficient cause of the jivas and the world, but it is also the inherencecause (samavāyikāraṇam-Haferuiof the world and the jivas. The inherence-cause means that the Brahman itself is actually present in the jivas and in the world and that it is inseparable from them. It forms the jivas and the world out of its own stuff and substance. It is actually present in all its effects. The Brahman is one (tādātmya-aisia) with
1 Vallabha : Tattvārthadipah, p. 40. Arit fe maa: sf#a: सर्वभवनसामर्थ्यरूपा।
2 Ibid : p. 40. 3 Vallabha : Anubhā sya. na tela HalfTTOTAL
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