eady seen.

Dissolution (Pralaya) and Creation (S@r@s@ti).

The doctrine of pralaya is accepted by all the Hindu systems
except the Mima@msa [Footnote ref 1]. According to the Nyaya-Vais'e@sika
view Is'vara wishing to give some respite or rest to all living beings
desires to bring about dissolution (_sa@mhareccho bhavati_). Simultaneously
with it the ad@r@s@ta force residing in all the souls and
forming bodies, senses, and the gross elements, ceases to act
(_s'akti-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 Is'vara)
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 (_sa@mskara_) 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 ad@r@s@ta of souls the

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[Footnote 1: The doctrine of pralaya and s@r@s@ti is found only in later
Nyaya-Vais'e@sika works, but the sutras of both the systems seem to be
silent on the matter.]

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atoms do not conglomerate. It is not an act of cruelty on the
part of Is'vara that he brings about dissolution, for he does it to
give some rest to the sufferings of the living beings.

At the time of creation, Is'vara wishes to create and this desire
of Is'vara works in all the souls as ad@r@s@ta. This one eternal
desire of Is'vara under certain conditions of time (e.g. of pralaya)
as accessory causes (_sahakari_) helps the disintegration of atoms
and at other times (e.g. that of creation) the constructive process
of integration and unification of atoms for the world-creation.
When it acts in a specific capacity in the diverse 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