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universe, maintains nevertheless the doctrine of God. This God is "untouched” by any of the five modes of pain (Kleśa) e.g. ignorance etc; by acts (Karma); by the effects of acts (Vipāka); or by any impression or tendency (Āśaya or Sarskāra). Bhoja-rāja, the commentator of Patañjali's Yoga Sūtra's says that the creation and the preservation of the universe are due to the conjunction of the Praksti and the Purusa's and its annihilation, to their separation. He points out that this conjunction and the separation of the Prakrti and the Puruşa's are impossible without the intervention of God, over and above them. In other words, the creation and the destruction of the world are dependent on the will of God. Tafacenamauretat Tagt auf 2017 TF:'(
भोजवृत्तिः २४॥ समाधिपादः। This God of the Yoga philosophy is omniscient.
'तत्र निरतिशयसर्वज्ञत्वबीजम् ।' योगसूत्रम् । २५। समाधिपादः । All objects gross, subtle, present, past and future as well as all phenomena are ever present in the knowledge of God. His is knowledge in its perfect form and there is nothing outside its range.
F. THE ARBITRARY WORLD-CREATOR
THE VIEW, THAT THE OMNISCIENT GOD IS NOT GUIDED BY ADRSTA
Most of the systems of philosophy which claim to follow the lead of the Vedas and which admit the existence of God in the abovementioned ways, maintain that God shapes his creation and directs his creative activity in accordance with the Adrsta of the Jiva's. The creation is meant for making the souls enjoy the effects of their acts. But there are philosophers who also claim to represent the Vedic views, but who maintain that in the matter of the creation of the world, God is not guided by the Adụsţa. These thinkers point out that very often the acts of a person are found not to bear their expected fruits, so that there is no reason for holding that God creates the world for making the Jiva’s
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