Vaishali Institute Research Bulletin 3

Author(s): R P Poddar
Publisher: Research Institute of Prakrit Jainology & Ahimsa Mujjaffarpur

Page 122

JAIN CONCEPT OF GOD
they declare Existence or Reality as the characteristic of Substance. (सद् द्रव्यलक्षम् ) 29.
29.
30.
The creation theories as indicated in Vedas, Upanishads and Puranas J have been condemned not only by Jainas but some of orthodox Indian Philosophies though they accept the authority of and expresses due regard to the Vedas.
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Tattvärtha Sutra, 5.29.
We find various cosmogonic theories in Veda, Brahmanas, Upanishads, and Purāņas which may be enumerated as follows:(a) Ritualistic Theory. It explains that the world came into being from either sacrifice or Anustubha (or Saman) अग्नीषोमात्मकं जगत् ।
(See Taittiriya Samhita, 1.7.8; Yaju 3.5.2; Chhandogya Up 5.4-8; Brihadaranyaka Up 1.1-2 Mudgalop; Nrisinha Pūrvatāpini Up; Mahabharata, Shanti Parva, 338. 52; (b) Creation from water or ether. It explains that the water or ether precedes the creation. God released his semen in it and thus grew an egg from which Brahma (1) was born, then the whole world created (See, Rig. X 29 3; X. 190. 1-3; X 121.7; Yaju. 17.29-30; Brihada Up. 5.5.1; Brihajjābālopa; Nrisinhapurvatapini Up; Shatapatha Br. 6.1.1; 1.6.1.2; Brahmanda Purana; Vaman Purana-43.7; Vishnu Dharmottara P., Khanda--1, Adhi. 2; Agni P. 17.7; Linga P. Purvabhaga, 4.58, Matsya P. 2.27-30; 247-43; 248.1);
(c) Egg Theory. It does not describe production of egg from water, but egg is first production. (See Rig. X. 90; Chhandogya Up. 3-19. 1-3; 3.15.1; Matsya P. 154.8; 247.43-44; 248. 1; Vāyu P. 2.2.27).
(d) Creation from the union of the male and female sex principles it explains that world is created from the union Prakriti & Purusha. In some places Prakriti is substituted by Mäyä (ATT) (See. Prashnopa. 1.13 (fa+я); Taittiriya Úp. 2.6; Saraswati Up. Rama-Tapini Up. Nrisinha Pūrvatäpini Up. Gopalottara Tapini Up. Avyaktop; Brhamanda P. Madhyana Khanda, 31, Purva Bhaga, Adhi. 9; Bhagawata P. 4.7.50; Linga P. Pūrvärdha, Ch. 38; Matsya P. 3.30; Vishnu P. 1.2.24-27).
(e) Personalistic Theory. It explains that whole creation is due to a single person, he may be Brahma, Vishnu or Shiva. (See, Atharva, 15th Book; Shvetäshvatarop 3.1; Gopal Pürvatapini Up; Mahop.; Brahmavaivarta P. Brahmakhaṇḍa, Ch. 7: Varaha P. 2.46; Padma P. 5.14.130; Garuda P., Prathama Ansha, Ch. 4; Bhavishya P., Harivansha P. 3.7; Märkandeya P. Ch. 45; Matsya P. (199.20; 132.27; 167.61; 143.41; 154.7; 171.8).
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(f) Lotus Theory (creation from a golden lotus from which Brahma was born). (See, Vayu P. 24.12; 34.45-46; Skanda P. 2.3.23; Bhagawata P. 1.2.2; 10.40.1; Brahmavaivarta P. 1.3.30; Matsya P. 164.2-4; 168).