And all cognition must necessarily involve knowing Brahman through the attributes of Brahman. Anumana Pramana: Ramanuja states that "Nirgunatva" itself becomes an attribute of Brahman on account of the uniqueness of no other entity being Nirguna. Ramanuja had simplified relationship between bramha and soul. According to him though soul is integral part of bramha it has independent existence. Theory of Existence The three ontological entities i.e. Ishvara, Chit and Achit are fundamentally real. It upholds the doctrine of Satkaryavada as against Asatkaryavada. Briefly, Satkaryavada is pre-existence of the effect in the cause. It maintains that karya (effect) is sat or real. It is present in the karana (cause) in a potential form, even before its manifestation. Asatkaryavada is non-existence of the effect in the cause. It maintains that karya (effect) is asat or unreal until it comes into being. Every effect, then, is a new beginning and is not born out of cause. More specifically, the effect is a modification of what exists in the cause and does not involve new entities coming into existence. This is called as parinamavada or evolution of effect from the cause. This doctrine is common to the Samkhya system and Vishishtadvaita system. The Samkhya system adheres to Prakriti-Parinama vada whereas Vishishtadvaita is a modified form of Brahma-Parinama vada. The (cause) and (effect) in Vishishtadvaita is different from other systems of Indian philosophy. Brahman is both the (cause) and the (effect). Brahman as the cause does not become the Universe as the effect. Brahman is assigned two (ways of being the cause): — Being the Efficient/ Instrumental cause. For example, a goldsmith is assigned as he acts as the maker of jewellery and thus becomes the jewellery's Instrumental cause. — Being the material cause. For example, the gold is assigned as it acts as the material of the jewellery and thus becomes the jewellery's material cause. According to Vishishtadvaita, the Universe and Sentients always exist. However, they begin from a subtle state and undergo transformation. The subtle state is called a causal state, while the transformed state is called the effect state. The causal state is when Brahman is internally not distinguishable by name and form. It can be said that Vishishtadvaita follows Brahma-Prakara-Parinama Vada. That is to say, it is the modes (Jivas and Jagat) of Brahman which is under evolution. The cause and effect only refer to the pan-organistic body transformation. Brahman as