Page:A History of Indian Philosophy Vol 1.djvu/339

VIII J Dissolution and C1"eation 3 2 3 nimitta and accessory (saltaktiri) causes are those which help the material cause to produce the effect. Thus the potter, the wheel and the stick may be regarded as the nimitta and the sahakari causes of the effect. We know that the Nyaya-Vaiseika regards the effect as non- existent, before the operation of the cause in producing it, but it holds that the gU1).as in the cause are the causes of the gu1).as in the effect, e.g. the black colour of the clay is the cause of the black colour of the effect, except in cases where heat comes as an extraneous cause to generate other qualities; thus when a clay jug is burnt, on account of the heat we get red colour, though the colour of the original clay and the jug was black. Another im- portant exception is to be found in the case of the production of the parima1).as of dvya1).ukas and trasare1).us which are not pro- duced by the parima1).as of an a1).u or a dya1).uka, but by their number as we have already seen. Dissolution (Pralaya) and Creation (Srti). The docrine of pralaya is accepted by all the Hindu systems except the Mlmarpsa l . According to the Nyaya-Vaiseika view Isvara wishing to give some respite or rest to all living beings desires to bring about dissolution (sa1!zhtireccho bhavatz"). Simul- taneously with it the adfta force residing in all the souls and forming bodies, senses, and the gross elements, ceases to act (Sakti-pratibandha). As a result of this no further bodies, senses, or other products come into being. Then for the bringing about of the dissolution of all produced things (by the desire of Isvara) the separation of the atoms commences and thus all combinations as bodies or senses are disintegrated; so all earth is reduced to the disintegrated atomic state, then all ap, then all tejas and then all vayu. These disintegrated atoms and the souls associated with dharma, adharma and past impressions (sa1!zsktira) remain suspended in their own inanimate condition. For we know that souls in their natural condition are lifeless and knowledgeless, non-intelligent entities. It is only when these are connected with bodies that they possess knowledge through the activity of manas. In the state of pralaya owing to the adrta of souls the 1 The doctrine of pralaya and s!"!?!i is found only in later Nyiiya-Vaise!?ika works, but the siitras of both the systt:ms seem to be silent on the matter.