Page 250 of: Yasastilaka and Indian culture (Study)

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. SCHOOLS OF THOUGHT 229 may be compared with some of the doctrinal verses of the Saiv. school quoted
in the preceding chapter. The identity of Siva with Iśvara seems to have
been an accepted fact; and as late as the twelfth century Vadideva Sūri
freely uses the term Siva and its equivalents in his detailed criticism of the
Nyaya conception of God in Pramaṇa-naya-tattvalokālaṃkāra 2. 26. But in
spite of the affinities between the Saivas and the Nyaya school, the former
had an independent system with doctrines of their own; and while the Nyāya
school maintained that God was the author of the Vedas, the Saivas
attributed their Sastras to the omniscient Siva, and claimed that the Vedas,
too, were created by him. It is noteworthy that the Isanasivagurudeva-
paddhati (Kriyāpāda, chap. I) quotes various Saiva texts to prove that Śiva
is not only the author of the Saiva Agamas but of the Vedas. The claim
was not probably repugnant to the Naiyāyikas who were, generally speaking,
Saivas; and the interconnection of the two schools accounts for the fact that
the Isanasivagurudevapaddhati (op. cit.) quotes a well-known verse
Jayanta's Nyayamañjari, declaring Parameśvara (God) to be the author of
the Vedas, in support of the Saiva claim that Siva was their author.
SAṂKHYAS
of
We have reproduced Somadeva's criticism of Samkhya doctrines in
the preceding chapter, and may here cite another criticism of Samkhya
views by a Jaina writer, Devasena, a senior contemporary of Somadeva, who
wrote his Darśanasara at Dhārā in 933 A. D. He says in his Bhavasaṃgraha
that according to the Samkhya system, Prakṛti does everything and the Self
is subject to neither virtue nor sin: this is a negation of moral responsibility
and leads to vice and corruption. The Samkhyas, according to Devasena, are
addicted to worldly pleasures, consummate drunkards, and devoid of compassion
for living creatures; they are given to stealing, reject virtue, and indulge in
evil practices.
जीवो सया अकत्ता भुत्ता ब हु होइ पुष्णपावस्स । इय पयडिऊण लोए गहिया वहिणी सध्या वि ॥ १७९ ॥
एए विसयासत्त । कग्गुम्मत्ता य जीवदयरहिया । परतियधणहरणरया अगहियधम्मा दुरायारा ॥ १८० ॥
[jīvo sayā akattā bhuttā ba hu hoi puṣṇapāvassa | iya payaḍiūṇa loe gahiyā vahiṇī sadhyā vi || 179 ||
ee visayāsatta | kaggummattā ya jīvadayarahiyā | paratiyadhaṇaharaṇarayā agahiyadhammā durāyārā || 180 ||
] With this view of Samkhya philosophy may be compared that of
Asuri in the episode of Canḍakarman in Yasastilaka towards the end of Book
1 Eg., अत्र किरणे - [atra kiraṇe - ] “पुंसामनुग्रहार्थं तु परोऽप्यपरतां गतः । कृत्वा मन्त्रात्मकं देहं वक्ति तन्त्राण्यनेकधा ॥ [puṃsāmanugrahārthaṃ tu paro'pyaparatāṃ gataḥ | kṛtvā mantrātmakaṃ dehaṃ vakti tantrāṇyanekadhā ||] " × × ×
स्वायम्भुवे - [svāyambhuve - ] " पुनः स्वेच्छावतारेषु तन्त्रं पाशुपतं तथा । वाकुलं सोमतत्रं च जगाद परमेश्वरः ॥ [punaḥ svecchāvatāreṣu tantraṃ pāśupataṃ tathā | vākulaṃ somatatraṃ ca jagāda parameśvaraḥ || ] x x x तस्मादत्यन्तमाप्तेन
शिवेन श्रुतयोऽखिलाः । प्रणीताः सर्वकर्त्रेति प्रमाणं जायते सताम् ॥ [tasmādatyantamāptena
śivena śrutayo'khilāḥ | praṇītāḥ sarvakartreti pramāṇaṃ jāyate satām ||] ” xxx तद्यथा - [tadyathā - ] "ब्रह्मा भूत्वा जगत् सर्व
सदेवासुरमानुषम् । यत् सृजत्यम्बुमध्यस्थं तस्मै ब्रह्मात्मने नमः ॥ [brahmā bhūtvā jagat sarva
sadevāsuramānuṣam | yat sṛjatyambumadhyasthaṃ tasmai brahmātmane namaḥ ||] ” इति । एतस्मादपि वेदानां वक्ता ज्ञेयो महेश्वरः ॥ ६१ ॥
[iti | etasmādapi vedānāṃ vaktā jñeyo maheśvaraḥ || 61 ||
] 2 तथा च न्याये - [tathā ca nyāye - ] " वेदस्य पुरुषः कर्ता नहि यादृशतादृशः । किंतु त्रैलोक्यनिर्माणनिपुणः परमेश्वरः ॥ [vedasya puruṣaḥ kartā nahi yādṛśatādṛśaḥ | kiṃtu trailokyanirmāṇanipuṇaḥ parameśvaraḥ ||] " Nyāya-
mañjarī, Chap. III.
3 See Introduction to ч: p. 12 (Manikacandra Jaina Granthamālā).