Vaishnavism, Shaivism and Minor Religious Systems v1.c4.s17.2

v1.c4.s17.2

§ 52. Nimbārka's Vedāntic theory is monistic as well as pluralistic. The inanimate world, the individual soul and God are distinct from one another as well as identical. Identical they are in the sense that the first two have no independent existence, but are dependent on God for their existence and action. The theory of the Brahmasūtras that Brahman is the material cause of the universe, is thus understood: To be the material cause of an effect is (1) to possess the capacity of assuming the form of that effect, and (2) to be fitted to do so. Brahman possesses various capacities which are of the nature of the animate and inanimate worlds. These in a subtle form constitute its natural condition. This satisfies the first of the two requirements. The capacities again contain in them the rudiment of the effect, i. e. the world, in a subtle form. This meets the second requirement. By realising these capacities and bringing the subtle rudiment into a gross form Brahman becomes the material cause of the world. Rāmānuja's theory of Brahman forming with the animate and inanimate world a composite personality and of its being the material cause in so far as the bodily portion of the composite personality becomes developed, is rejected by the school of Nimbārka¹). For a further knowledge of the system I will here give a translation of the Daśaślokī.