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A SOURCB-BOOK IN JAINA PHILOSOPHY
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matter. In this sense, consciousness is a form of matter and evolute of matter.
PURUŞAVADA (THE THEORY OF CREATOR) According to this theory. I svara is the creator, sustainer and the destroyer of the universe. Tsvara is the person who is responsible for the origination, protection and the destruction of the universe. The intelligence and the power of Tfvara remain įntact even at the time of pralaya (dissolution) of the universe. Purusavāda is, therefore, theistic in approach.1
Puruşavāda can be distinguished into two forms, as brahmavāda and I svaravāda which is theistic.
Brah navāda maintains that just as the spider is the efficient cause of the web, and the banyan tree is the cause of the numerous roots branching dowi virds, so also puruṣabrahma is the efficient cause of the entire universe, in its creation, maintenance and destruction. Brahm in is, therefore, the basic principle of the universe. It is the upādāna kāraņa, in a sense, the primary or the material cause.
T svaravādins maintain that matter and spirit are primordial and original substances. The interaction between matter and space and their association is due to Y svara. In this sense, I svara is the efficient cause, of the creation, sustenance and the destruction of the univ. erse. Without Tsvara, nothing is possible and nothing moves. He is the controller of the universe and he determines the nature of things and the movement of things.
... DAIVAVĀDA (THEORY OF FATE) Daiv.zvāda emphasises the predominance of fate which is the determining factor in the activity of man. Everything is predetermined by fate or destiny. The moving finger writes and have written, moves on, not a word can be changed of it. We are children of fate, Man is a slave of fate. We have to suffer the onslaughts of destiny and experience the fruits of karma. Destiny shapes our end and we have to experience the karma determined by fate. There is a distin
1 Prameyakamalamārtanda, p. 55 2 Atmamimārsā, kārikā 89-91
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