Narach Philosophy

VEDIC GODS AND SYSTEMS OF HINDU PHILOSOPHY: VAISESIKA


We have explained that the idea of the Vaisesika is based on the creative energy of the Mind or electric energy; that it has Rudra and Soma for its Vedic originals; and that it corresponds to the second manifest stage of the cell when the Centrosome acts on the nucleus and the latter responds to it in an almost equal degree. In the light of this we have pointed out that God and Nature are conceived as co-eternal and coextensive, with an almost equal share in the work of creation. Sometimes the share of God is believed to be more than that of Nature; sometimes the two are conceived as equal; and sometimes Nature is said to be a little more active than God.

God: According to this theory of the Vaisesika, God and Nature should be conceived as co-eternal, co-extensive and co-equal. The Purusha should create by means of his Mind energy, Kama or Desire, characteristic of the Mind; and, as Mind energy is analogous to that of the Heart or the Soul, he may be conceived in terms of the latter too.

Prakrti: We have explained that in the Vaisesika Nature or Prakti is conceived to be coextensive with God, and like him is equally creative creating by means of its energy of the Mind (Desire), associated, as it always is, with the senses. We have pointed out that the senses are born of the element Ether, and the latter is identified with Matter in its atomic state. Hence Prakrti may be said to create by means of its Mind made manifest in the Atoms.

The Individual Soul: The idea of the individual soul corresponds to that of the supreme Soul; and so the jiva in this system should be conceived in terms of the Mind, characterised by thought, Kama or Desire. He should be associated with Prakrti, and act in conjunction with it.

Knowledge and Action: As the supreme Purusha is conceived as a joint creator of life with Nature or Prakrti, even so the individual soul must act in the world. But the Mind, characteristic of the soul, is distinguished by knowledge; and so the ultimate goal of the soul is knowledge and not action knowledge by means of which it understands its separate existence and so frees itself from the bondage of Prakrti.