History of Indian Philosophy

SR No.: 007593
Original Sutra Author: N/A
Author: Surendranath Dasgupta
Publisher: Cambridge University Press
Publication Year: 1922
Total Pages: 2517
Language: English
Classification: Book_English
File Size: 125 MB

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The Nyāya-Vaiseșika Philosophy [CH. atoms do not conglomerate. It is not an act of cruelty on the part of īśvara that he brings about dissolution, for he does it to give some rest to the sufferings of the living beings.
At the time of creation, īśvara wishes to create and this desire of īśvara works in all the souls as adrsta. This one eternal desire of īśvara under certain conditions of time (e.g. of pralaya) as accessory causes (sahakāri) helps the disintegration of atoms and at other times (e.g. that of creation) the constructive process of integration and unification of atoms for the world-creation. When it acts in a specific capacity in the diverse souls it is called adrsta. At the time of dissolution the creative function of this adrsta is suspended and at the time of creation it finds full play. At the time of creation action first begins in the vāyu atoms by the kinetic function of this adrsta, by the contact of the souls with the atoms. By such action the air atoms come in contact with one another and the dvyaņukas are formed and then in a similar way the tryaņukas are formed, and thus vāyu originates. After vāyu, the ap is formed by the conglomeration of water atoms, and then the tejas atoms conglomerate and then the earth atoms. When the four elements are thus conglomerated in the gross form, the god Brahmā and all the worlds are created by īśvara and Brahmā is directed by īśvara to do the rest of the work. Brahmā thus arranges for the enjoyment and suffering of the fruits of diverse kinds of karma, good or bad. Iśvara brings about this creation not for any selfish purpose but for the good of all beings. Even here sorrows have their place that they may lead men to turn from worldly attachment and try for the attainment of the highest good, mukti. Moreover īśvara arranges for the enjoyment of pleasures and the suffering of pains according to the merits and demerits of men, just as in our ordinary experience we find that a master awards prizes or punishments according to good or bad deeds! Many Nyāya books do not speak of the appointment of a Brahmā as deputy for supervision of the due disposal of the fruits of karma according to merit or demerit. It is also held that pralaya and creation were brought about in accordance with the karma of men, or that it may be due to a mere play (lilā) of Iśvara. īśvara is one, for if there were many īśvaras they might quarrel. The will of īśvara not only brings about dissolution and creation,
See Nyāyakandali, pp. 48-54.