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Shri Mahavir Jain Aradhana Kendra
www.kobatirth.org
Acharya Shri Kailashsagarsuri Gyanmandir
The Systems of Rāmānuja ......
the jīvas and the world. He defines the term samavāya as identity or tadatmya and not a difference of objects. Samavāya or inherence is that kind of relation by which the thread and the cloth are bound to each other by interpenetration; thas it becomes both the material cause and the creator of it and they are non-different (svābhinna-Faia). Thus the world is a real creation of the Brahman produced out of itself to amuse itself (ramanārtha-TFUI), Vallabha, thus, believes that the whole universe including the individual souls is through and through the pure Brahman, unconditioned and unqualified by: any other thing, and that it is the only and ultimate Reality without a second. His system is, therefore, known as the s'uddhădvaita (Taiga) as contradistinguished from that of Saskara, which is described as the Kevaládvaita (
a aa), according to which, the Brahman alone (Kevala-as) is real, and every other thing besides it is unreal or false. Vallabha depicts the Brahman as the Paramātman or the God Krspa who does not possess a physical body, but He can produce the whole world merely by the force of His will. He is the repository of all qualities which are opposite to one other, and He appears in multiple forms (bahurūpatah-61649: ) by means of manifestation (āvirbhāvanafa) and concealment (tirobhāva fazianta).” He is the doer of actions (Kartā) as well as the enjoyer (bhokta ) of their results. Even though i Vallabha : Tattvārthadīpaḥ, p. 113.
समवायः च तादात्म्यं एव ।
2 Ibid. S'loka 73, p. 115. Ā38
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