Vaishali Institute Research Bulletin 3

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

Page 124

JAIN CONCEPT OF GOD
115
Creation, according to them, is not coming being of what is non-existent, but it is an appearance of what is latent and hidden in its cause. Dissolutiop is, in the same manner, disappearance of the phenomenal world into primal matter (fa).86 They do not accept a creater God for two reasons : Firstly, its existence cannot be proved logicaliy87 and secondly, there is not such necessity, because the diversity of the phenomenal or world is due to the various deeds (74) of living beings33 and also due to the predominance of the different qualities inerent in susbstances. Sattva (ara), Rajas (ra) and Tamas (aha), three guņas inherent in Prakriti—the primal matter and its all effects, and these (guņas) are everchanging dynamic energies of the universe. Their respective functions are illumination or manifestation, activity or energy and restrain-producing pleasure, pain and sloth or ignorance. These are the agents which bring about the multifariousness of the universe. The Prakriti is the sum total of material processes, but without the light consciousness it is blind and inaffective. The dust of Prakriti is somehow enchanted by Purusha (or in a sense the womb is impregnated by Purusha). This action starts in Prakriti, but guidance comes transcendetally from Purusha; it is Purusha that supplies the design for euolution, but he himself remains unchanged, unmodified. The evolutionary process emerged when the equilibrium of the three guaņs of Prakriti is disturbed. Thus the universe and its processes are the result of a peculiar association (uty faro) between these two dissimilar and eternal principles--Purusha ann Prakriti. When these gunas form a state of equilibrium i. e. exert equal influence, the creation stops and all phenomenon world is absorbed in Prakriti and thus dissolution takes place. When the gunas through their mutual interaction form unequal aggregation, the creation takes place i. e. the world begins to emanate and throughout the process of creation the gunas manifest their various characteristics. 89 Whichever guna is predominent in any phenomena, it becomes mainfest in it, although the two others are not absent.
Yoga system admits God (997) but he is not creator and preserver of the world, and serves as a mere ideal for those who follow the path of Yoga. He is defined as distinct Purusha who is untouched by the vehicles of affection, action and fruition.40 He only facilitates the attainment of liberation by being the object of concentration 41 The Godhood of human
36. FITT: $TUST: (Sānkhyasūtra, 1.121). 37. Sankhyasūtra, 1.92-94, 5.10.12. 38. Ibid, 6.41.
9. Ibid, 6.42. 40. Yoga Sūtra 1.24. 41. Ibid, 2.45; 1.23.