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Friday, December 9, 2011

Creation And Annihilation Of The Universe According To The Vaisheshika (Hindu) School Of Philosophy

Vaisheshika holds to the atomic theory of existence, according to which the entire universe is composed of eternal atoms. But at the same time. Vaisheshika does not ignore the moral and spiritual laws that govern the process of union and separation of atoms. In this way, the atomic theory of Vaisheshika is different from the atomic theory of modern science. Modern science's theory proposes a materialistic philosophy; it explains the laws of the universe as mechanical, as being the result of the motions of atoms in infinite time, space, and direction. According to this view, the operation of the atoms is governed by mechanical laws, but according to Vaisheshika the functioning of atoms is guided or directed by the creative or destructive will of the Supreme Being. The will of the Supreme Being directs the operation of atoms according to the past samskaras of individual beings.

Vaisheshika states that the universe has two aspects, one eternal and one noneternal. The eternal constituents of the universe are the four kinds of atoms (earth, water, fire, and air) and the five substances (space, time, direction, mind, and self). These are not subject to change, and they can be neither created nor destroyed. Another part of the universe is noneternal. that is, subject to creation and destruction in a particular time and space. In the beginning of creation two atoms are united into a dyad, which is noneternal because it can be divided again into two. The dyads and atoms cannot be perceived but are known through inference. The combination of three dyads is called a triad ( tryanuka). which is the smallest perceptible object. It is from these triads that other larger compounds develop.

The entire universe is a systematic arrangement of physical things and living beings that interact with one another in time, space. and direction. Living beings are the souls of the selves who enjoy or suffer in this world, depending on their meritorious or non-meritorious past impressions. Thus, according to Vaisheshika philosophy, the world is a moral stage on which the life and destiny of all individual beings is governed, not only by the physical laws of time and space but also by the moral law of karma. In the performance of present karma, an individual is free and is thus the creator of his own destiny, but the starting and ending point of the universe depends on the creative or destructive will of the Supreme Being, God. The universal law (adrsta) of the process of creation and annihilation influences the individual selves to function or to be active in the direction of the creative will. Directed by this unknown force of adrsta, the soul makes contact with an atom of air; thus, the primeval motion comes into being. That primeval activity in air atoms creates dyads,triads, and all the rest of the gross physical manifestations of air elements (mahabhutas). In a similar manner, there arises motion in the atoms of fire, water, and earth, which then compose the gross elements of fire, water, and earth. In this way the vast expansion of the physical world comes into existence.

The Supreme Lord is endowed with perfect wisdom. detachment. and excellence (Jnana, Vairagya, and aisvarya). He releases the adrsta related to individual beings, which guides the individuals in their flow through the currents of life. At the end of life, the process of dissolution and annihilation also depends on the will of God. He inspires the adrsta corresponding to the individuals or to the universe, and then a destructive motion in the atoms of the body and senses or in the cosmos starts vibrating. On account of this destructive motion,there arises the process of disjunction and disintegration of the body and senses or of the universe. Compound things break down into simpler and simpler components, finally devolving into the state of triads and dyads and ultimately into atoms. In this manner the physical elements of earth, water, fire, and air. and the related sense organs, are disintegrated. After the dissolution of the manifest universe, there remain the four kinds of  atoms of earth, water, fire, and air as well as the eternal substances of space, time, direction, mind, and soul. with their attendant meritorious and non-meritorious samskaras. 

Thus, according to the Vaisheshika system of philosophy, there is no creation or annihilation but rather an orderly and morally systematized composition and decomposition of compounds. An individual self or soul is involved in the universe because of adrsta. The karma of each soul is its own earnings, deposited in the safe of the Supreme Being, which come back to the self with interest. 

1 comment:

  1. The multiple “Hindu philosophy” is vague. Marginally it attitudes for a tradition of Indian philosophical thinking. Yet, it could be taken as styling one all-inclusive moral dogma, joint by all Hindu intellectuals.The span “Hindu philosophy” is regularly cast-off lightly in this rational or doctrinal nous, but this settlement is hypocritical. There is no only, broad philosophical doctrine shared by all Hindus that discriminates their view from opposing philosophical interpretations connected with other Indian holy travels such as Buddhism or Jainism on issues of epistemology, metaphysics, judgment, integrities or cosmology. Hence, historians of Indian philosophy naturally know the time “Hindu philosophy” as standup for the assortment of philosophical views that share a documented assembly to convinced core Hindu sacred typescripts, and they do not find “Hindu philosophy” with a exact full philosophical dogma. Read more .....sant kirpal singh ji


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