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Reals in the Jaina Metaphysics
creation of the world is concerned. The present day voluntarists also contend that the unconscious Will which is at the basis of the world has not evolved the world with a conscious end in view but has done so under a blind urge which is akin to the various instincts found in lower animals. The world-evolving Prakṛti is not omniscient; it is essentially
unconscious.
ADṚSTA, AS DISCRIMINATING PRINCIPLE
The question will then arise: How can the unconscious Prakṛti have an urge for creation? The question becomes complicated when we find that the Samkhya philosophers are themselves not prepared to say that the Prakṛti in the matter of creating the world creates it in an arbitrary and unconditioned manner. The Adṛṣṭa or the mysterious force, generated by one's acts, is admitted by the Samkhya thinkers to be a discriminative principle in cosmic evolution.
कर्मवैचित्र्यात् सृष्टिवैचित्र्यम् । सांख्यसूत्रम् । तन्त्रार्थसंक्षेपाध्यायः । ४२ -upon which Aniruddha Bhaṭṭa comments:उपादानाभेदेऽपि निमित्तभेदेन भेद इत्यर्थः ।
THEORY OF GOD, AS THE DIRECTOR OF PRAKṚTI
The world is not created without any reference to this Adṛṣṭa. The Prakṛti creates rather in accordance with it. The Prakṛti, however, is unconscious. How can it be possible for the Pradhāna, unconscious as it is, to create a well-ordered universe, with its infinite varieties organised into a system, fully consistent with the variedly infinite. Adṛṣṭa's or forces generated by the acts of the infinite number of Jiva's? A section of the Samkhya philosophers who have been called the admit, the existence of a presiding God to escape the difficulty. They maintain that the Prakṛti is unconscious. It is impossible for the Prakṛti not only to create a universe consistent with the Adṛṣṭa's of the Jiva's but to create at all. Prakṛti is unmoving and passive by nature. For the purpose of
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