Vaishali Institute Research Bulletin 3

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

Page 125

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vaishali RESEARCH BULLETIN No. $ aspiration is the absolute separation of Purusha from Prakriti, but not union with God as Vedantins hold.
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The only Vedic philosophy which primafacies appear to recognise the doctrine of creation are Nyāya-Vaishika schools, but if we study them closely, it becomes clear that the function of God as creater is mere direction and guidance. As these schools hold that the ultimate principles of atoms and souls are eternal and uncreated, these atoms are material cause of phenomenal affects. According to them the universe will be never desttroyed because souls and atoms both are indestructible for ever,4! yet they accept world dissolution in which atoms and soul cease to be combined together, and when the movement of atoms starts, the creation begins. But here a question arises : what is the source of atomic movement or who is an intelligent controller (i. e. efficient cause fafta FITU) in shaping the things and building up a body suitable to each soul (512) according to its merit (qou) or demerit (979). Then to solve the question, the concept of God (197) was admitted. The earlier authors of these systems seem either to be silent about God or to make a reference to Him in a very insignificant manner, 43 but the later logicians prove his existence by elaborate arguments.44
The theory of creation of these schools is critically examined by Kumarila Bhatta as well Shankara, and have been rejected as untenable.
Buddha philosophy also denounces the idea of God as the maker or moulder of the world.45 It denies the theory of Vedantins that the
rld is a playful work of Ishwara or any other God.46 According to them, the universe is without beginning and end.47 Bauddha logicians are seem to be refuting strongly and elaborately the arguments as well as the objections put forth by opponents for the existence of God.48
The Hindu Purāṇas, which elaborately mention evolution and dissolution, also admit that the Kalpas and dissolutions are beginningless and endless. As the process of creation always has reference to the stock of merit and demerit acquired by individual selves in a previously world, we cannot speak of first creation of the world. The term Sansāra (Fart) also points out its cyclic movement (संसरतीति संसारः)
42. Nyaya Sutra, 4.2.16; Vaisheshika Sūtra 4.1.1. 43. Nyaya Sūtra, 4.1.19-21. 44. Vide, Nyāya Kusumāñjali, 5.1. 45. Digha Nikaya, 1.18; Majjhima Nikaya, 1.32. 46. Digha Nikaya, 3.28.
7. Madhyamikakā., 11.1; Sanyutta Nikāya, anatamagga. 48. Tattvasangraha, 156-161, Bodhicharyāvatāra, 9.119-126.