Philosophy In Jain Agams: Problem of the Universe

The question of the origination of the universe had been a subject of concern for almost all philosophers. Indian Philosophers have attempted to address this question with different approaches. In Sūtrakṛtāṅga, many opinions regarding the origin of universe have been presented though with reference to heterodox philosophies. A brief explanation of the same is being presented here.

Description of different aspects of Sṛṣṭivāda is available in both Vedic and Śramaṇa literature. The basis of the views regarding universe as found in the Sūtrakṛtāṅga can be searched in those literature.

Universe Evolved out of an Egg

There are many hymns in the tenth Mandal of Ṛgveda in relation to the origination of universe. In those hymns, questions have been raised as to what is the base of this universe?^[1] What are the substantial and assertive causes for it? And what is the purpose of creation? Here, the deity who creates space (dyau) and earth (pṛthvī) is called Vishvakarma, whose eyes, mouth, arms and legs are spread everywhere which means he is omnipresent.^[2] For describing the omnipresent existence of Vishvakarma, there is an independent sūkta (section) in the Ṛgveda with the name Puruṣa sūkta. It states, in the Yajña (sacrificial ritual) this puruṣa sacrificed himself^[3] and from the different part of that man (puruṣa) this universe has emerged.^[4]

There is a description in the Sūtrakṛtāṅga, that some Brahmins and Śramanas believe in the origination of this universe from an egg.^[5] Ṛgveda that states, Hiranyagarbha was the first master of all the creatures, who held both heaven and earth on himself.^[6] Explaining about Hiranyagarbha, Sayanacharya has considered him as a Prajapāti in the golden egg's womb. By this description of Sayana, the statement of the Sūtrakṛtāṅga is approved.^[7]

Creation by Brahmā or Deity

The description of universe as Deva-upta (produced by deity) and Brahma-Upta (produced by Brahmā) is also available in Sūtrakṛtāṅga. Some people think that this world is created by a deity, whilst others think that it is created by Brahma.^[8] This means that seed was sown by the deity or by Brahma. The word 'upta' has been described using three meanings by the commentators i.e. sown (upta), nurtured (gupta) and son (putra).^[9] The word 'Upta' is connected with both the deity and Brahmā.^[10] The meanings of these three interpretations becomes -

1. Seed of universe sown either by the deity or by Brahmā
2. Nurtured either by the deity or by Brahmā
3. Produced either by the deity or by Brahmā

As the farmer sows the seeds and grows crops, similarly the deities created this world by sowing the seeds of the universe. Some philosophers are of the opinion that Brahma is the grandfather of this universe. In the very beginning, he was alone. He formed p3 rajapatis and then in a sequence, he created the whole world gradually.^[11]

The above explanation expresses that in the beginning of the world, either the deity or Brahma created the world, but thereafter its extension carried on automatically. In the initial promotion of the world, he participated actively, but later his involvement gradually reduced.

Creation by God

That God has created this universe is the most popular philosophical notion. The same is also mentioned in Sūtrakṛtāṅga 'Īsareṇa kaḍe loye^[12]' i.e. God produced this universe equipped with living and non-living beings and also with happiness and sorrows.^[13] This world is God's creation. The above-mentioned God related concept seems to be related to Naiyāyikas. According to Naiyāyika philosophy, God is an instrumental cause of the emergence of this universe.^[14] The substantial cause is the atom and the soul. God is not the original cause. The Vedānta philosophy also has the concept of God. Only saguṇa Brahma is called God there. The world is a creation of māyopavita (covered by illusion) saguṇa (possessor of attributes) Brahma.^[15] Here, God is accepted as the ultimate cause. In the Vedānta, there is no independent existence of living and non-living beings nor does God as iśvara has any independent reign. The actual existent (sat) is Brahma. Because of māyā (illusion), this visible world is before us. The nature is called illusion and the God is called the creator of illusion in this philosophy.^[16] God has an independent existence in the Naiyāyika philosophy whereas according to Vedānta, God is also illusory. Therefore this universe which is his creation also becomes illusory by nature. The Vedāntaist God has not been discussed in Sūtrakṛtāṅga.