Page:A History of Indian Philosophy Vol 1.djvu/340

 3 2 4 The Nyiiya- Vaiseika Ph£losophy ECHo atoms do not conglomerate. I t is not an act of cruelty on the part of Isvara that he brings about dissolution, for he does it to give some rest to the sufferings of the living beings. At the time of creation, Isvara wishes to create and this desire of Isvara works in all the souls as adrta. This one eternal desire of Isvara under certain conditions of time (e.g. of pralaya) as accessory causes (sallakiiri) helps the disintegration of atoms and at other times (e.g. that of creation) the constructi ve process of integration and unification of atoms for the world-creation. When it acts in a specific capacity in the diverse souls it is called adrta. At the time of dissolution the creative function of this adg;t a is suspended and at the time of creation it finds full play. At the time of creation action first begins in the vayu atoms by the kinetic function of this adrta, by the contact of the souls with the atoms. By such action the air atoms come in contact with one another and the dvyaryukas are formed and then in a similar way the tryaryukas are formed, and thus vayu originates. After vayu, the ap is formed by the conglomeration of water atoms, and then the tejas atoms conglomerate and then the earth atoms. When the four elements are thus conglomerated in the gross form, the god Brahma and all the worlds are created by Isvara and Brahma is directed by Isvara to do the rest of the work. Brahma thus arranges for the enjoyment and suffering of the fruits of diverse kinds of karma, good or bad. Isvara brings about this creation not for any selfish purpose but for the good of all beings. Even here sorrows have their place that they may lead men to turn from worldly attachment and try for the attainment of the highest good, mukti. Moreover Isvara arranges for the enjoyment of pleasures and the suffering of pains according to the merits and demerits of men, just as in our ordinary experience we find that a master awards prizes or punishments according to good or bad deeds l. Many Nyaya books do not speak of the appointment of a Brahma as de- puty for supervision of the due disposal of the fruits of karma according to merit or demerit. It is also held that pralaya and creation were brought about in accordance with the karma of men, or that it may be due to a mere play (/i/ii) of Isvara. Isvara is one, for if there were many Isvaras they might quarrel. The will of Isvara not only brings about dissolution and creation, 1 See Nyiiyakandali, pp. 48-54.