souls it is called ad@r@s@ta.  At the time of dissolution the creative function of this ad@r@s@ta is suspended and at the time of creation it finds full play.  At the time of creation action first begins in the vayu atoms by the kinetic function of this ad@r@s@ta, by the contact of the souls with the atoms.  By such action the air atoms come in contact with one another and the dvya@nukas are formed and then in a similar way the trya@nukas are formed, and thus vayu originates.  After vayu, the ap is formed by the conglomeration of water atoms, and then the tejas atoms conglomerate and then the earth atoms.  When the four elements are thus conglomerated in the gross form, the god Brahma and all the worlds are created by Is’vara and Brahma is directed by Is’vara to do the rest of the work.  Brahma thus arranges for the enjoyment and suffering of the fruits of diverse kinds of karma, good or bad.  Is’vara brings about this creation not for any selfish purpose but for the good of all beings.  Even here sorrows have their place that they may lead men to turn from worldly attachment and try for the attainment of the highest good, mukti.  Moreover Is’vara arranges for the enjoyment of pleasures and the suffering of pains according to the merits and demerits of men, just as in our ordinary experience we find that a master awards prizes or punishments according to good or bad deeds [Footnote ref 1].  Many Nyaya books do not speak of the appointment of a Brahma as deputy for supervision of the due disposal of the fruits of karma according to merit or demerit.  It is also held that pralaya and creation were brought about in accordance with the karma of men, or that it may be due to a mere play (lila) of Is’vara.  Is’vara is one, for if there were many Is’varas they might quarrel.  The will of Is’vara not only brings about dissolution and creation,

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[Footnote 1:  See Nyayakandali, pp. 48-54.]

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but also acts always among us in a general way, for without it our karmas could not ripen, and the consequent disposal of pleasures and sorrows to us and a corresponding change in the exterior world in the form of order or harmony could not happen.  The exterior world is in perfect harmony with men’s actions.  Their merits and demerits and all its changes and modifications take place in accordance with merits and demerits.  This desire (iccha) of Is’vara may thus be compared with the iccha of Is’vara as we find it in the Yoga system.

Proof of the Existence of Is’vara.