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CONCEPTION OF IŠVARA
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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 Vätsyāyana at one place27. 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) svakītābhyāgamalopena ca
pravartamānasya yad uktam pratiședhajātam akarmanimitte Sarírasarge tatsarvaṁ prasajyate iti/
Explanation : If we do not maintain that a person who constructs yogic bodies is able to do so on account of some good action performed by him in the past, then it means that past actions are without fruits, that is, no past action is the cause of the creation of yogic bodies. And if we accept that no past action is the cause of the creation of yogic bodies, then all those very defects that vitiate the view that no past 'action is the cause of the creation of an ordinary body will also vitiate
the view that no past action is the cause of the creation of yogic bodies. :: Thus according to Vātsyāyana, iśvara is none but jivanmukta who
has gained dharma, jñāna and samādhi by destroying adharma, mithyā. jñāna and pramāda, who clearly knows as to which action entails which fruit, who himself has travelled the entire path leading to liberation and hence has direct knowledge of the path, who is an authority in matters relating to the path, who is an upadestā par excellence, who ' has risen above the cycle of birth and death, who is not to be born again, who by his unfailing will constructs yogic bodies in order to experience all the fruits of all his accumulated karmas and who by his unfailing will causes his accumulated .karmas to give their fruits.
IV 28Prasastapāda's introduction of God(Maheśvara)into the NyāyaVaiseșika school
In the Nyāya-Vaiseșika school the idea of Isvara as nityamukta and creator of the world is for the first time found in Prasastapāda's
