Indian Philosophy

SR No.: 006972
Original Sutra Author: N/A
Author: Nagin J Shah
Publisher: Sanskrit Sanskriti Granthmala
Publication Year: 1998
Total Pages: 162
Language: English
Classification: Book_English
File Size: 14 MB

Page 78

CONCEPTION OF IŚVARA
69
(d) na cātmakalpäd anyah kalpah sambhavati/na tävad asya buddhim
vinā kaścich Jharmo lingabhūtaḥ śakya upapādayitumsāgamāc ca drastā boddhā sarvajñātā iśvara iti / buddhyādibhis cātmalingair nirupākhyam iśvararii pratyakşānumānāgamavişayālītam kah sakta upapādayitum ?
Explanation : Isvara is ātman (soul) only. He is not an independent substance different from ātman because he does not possess any such quality other than buddhi (intellect, knowledge) as could prove him an independent substance other than soul-substance. Isvara possesses buddhi and buddhi is a special quality (višesaguna) of ātman. In scriptures too, buddhi has been given as a quality of Isvara. Scriptures describe him as drastā (seer), boddhā (knower) and sarvajñātā (omniscient). Thus even scriptures have not mentioned any such quality as could prove him an independent substance. If he were devoid of buddhi, etc. which serve as logical reason to prove soul, he will become unreal, non-existent, beyond the ken of perception, inference and scriptural testimony; as a result, who will be able to prove him ?
Here Vätsyāyana has accepted Isvara as sarvajña. So the question arises as to whether he regards jīvamukta as sarvajña.
The person who knows all substances with all their states - past, present and furure, is sarvajña. By 'sarvajña', generally what we mean is this. We cannot definitely say as to whether Vātsyāyana has in mind this meaning of 'sarvajña' in this context. This much is certain that the meaning of the term 'sarvajña' is different in different contexts in Vātsyāyana's Bhảsya. “Sense-organs grasp their specific respective objects only, that is, eyes grasp rūpa, tongue grasps rasa, so on and so forth. On the other hand, ätman is sarvajña, that is, it grasps all the five objects, viz. rūpa, rasa, gandha, sparsa and sabda. This is the reason why ātman is different from sense-organs.' This has been said by Vātsyāyana at one place.-8. Here the context is that of fruits and actions. Hence in this context the 'sarvajña may mean a person who knows the necessary relation obtaining between all karmas and their respective fruits' and in this sense a jivanmukta is definitely sarvajña. It may be noted that the meaning of the term ‘sarvajña' as 'a person knowing all substances with all their states - past, present and future is contradictory to Karma theory which implies freedom of will. (e) svakıtābhyāgamalopena ca pravartamānasya yad uktarn pratișe
dhajātàm akarmanimitte śarīrasarge tatsarvar prasajyate iti/