Tattva Sangraha Vol 1

SR No.: 007608
Original Sutra Author: N/A
Author: Kamlashila, Ganganatha Jha
Publisher: Oriental Research Institute Vadodra
Publication Year: 1937
Total Pages: 753
Language: English
Classification: Book_English
File Size: 42 MB

Page 131

136
TATTVASANGRAHA : CHAPTER VI.
as a certain sage, who has had all his own purposes accomplished and hence for whom there is nothing to be done for either acquiring what is desirable or avoiding what is not desirable, imdertakes the work of tenching for the benefit of others, --similarly God also, having made known the majesty of His own power, proceeds to not for the purpose of helping living beings. -Or, just as, on account of the natural potency of Time, the Spring and other seasons come about by turns, upon which animate and inanimate products come abont by their own inherent nature,- similarly in the case of God also, the faculties of creating, maintaining and dissolving become inanifested by turns, and through these. He becomes the Cause of the creation, sustenance and dissolution of all living beings."
Tluis argument becomes set aside by what has been said above. For instance, the assertion that "Spirit acts for the purpose of helping others" is to be met by this reasoning :-If it were kindness towards others, then He should have created the world absolutely happy, etc. etc.
As regards the statement that it is due to the nature of his powers" ; -the objection against this is ns follows:- If he had his powers fully manifested, he would bring about creation, sustenance and dissolution of the world sinultaneously; if he has not his powers manifested, then the creation and the rest could not be brought about even consecutively; if then, the Being with manifested power were someone else, then how could there be a single Being in the shape of Spirit ?
The assertion regarding Time being the cause operating towards the consecutive appearance of Spring and other seasons is also open to the same objection. Time, in fact, is nothing more than Things of the world themselves as beset with such diversities as those of heat and cold; as we are going to explain later on.—162-163)
The Author now proceeds to examine Uddyolakara's view that the functioning of God is due to His own nature:
TEXTS (164-165).
IF IT BE HELD THAT THE YUNCTIONING AT THE BEGINNING OF CREATION IS DUE TO HIS NATURE, --JUST LIKE THE FUNCTIONING OF FIRE AND SUCH THINGS TOWARDS burning AND SUCH EFFECTS, WHICH IS DUE TO TARIR VERY NATURE" THEN, UNDER THE CIRCUMSTANCES, ALL THINGS SHOULD COME INTO EXISTENCE SIMULTANEOUSLY ; BECAUSE OF THE PRESENCE OF THE CAUSE FULLY COMPETENT TO PRODUCE
THEM.-(164-165)
COMMENTARY
Uddyotakara argues as follows: "The action of God cannot be for purposes of amusement ; on the other hand, just as in the case of Eartli and other Rudimentary Elements, their very nature is such that they operate towards the bringing abont of their products, so also in the case of God". This is a