Indian Philosophy v2.c26.s43.2

v2.c26.s43.2

According to Rāmānuja, every effect involves a material cause, and the effect of the world implies free existing souls and unevolved matter. Though souls and matter are the modes (prakāras) of God, they have enjoyed the kind of individual existence which is theirs from all eternity, and cannot be entirely resolved into Brahman. They have a sort of secondary subsistence, which is enough to enable them to develop on their own lines. They exist in two different conditions which periodically alternate, the first being a subtle state when they do not possess the qualities by which they are ordinarily known, when there is no distinction of individual name and form, when matter is unevolved (avyakta) and intelligence is contracted (saṃkucita). It is the state of pralaya when Brahman is said to be in a causal condition (kāraṇāvasthā). When creation takes place on account of the will of the Lord, subtle matter becomes gross and souls enter into connection with material bodies corresponding to the degree of merit or demerit acquired by them in previous forms of existence, and their intelligence undergoes a certain amount of expansion (vikāsa). Brahman, with souls and matter thus manifested, is said to be in the effect condition (kāryāvasthā). Creation and destruction are only relative and signify different states of the same causal substance, namely Brahman.¹ Souls and matter have a twofold existence, a causal existence and an effect existence. In their causal existence the souls are unmaterialised and nature is in equipoise; but when the time for creation comes, the souls, under the influence of their karma, disturb the equilibrium of the three guṇas, and prakṛti works out the fruits of their karma under divine providence. It is to enable the souls to undergo the experiences for which their deeds have entitled them that creation is brought about. God creates the world to suit the karma of the souls. In this sense God's creative act is not independent or absolute.²