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27) Men or Gods
209 b) his omniscience would make him experience hell, as
he would know everything and his knowledge would be direct experience.
vi) It is not possible to accept the Naiyāyika contention that without the supposition of God, the variety of the world would be inexplicable, because we can very well posit other alternatives like (i) the existence of the natural order and (ii) a society of gods to explain the universe.
But if a society of gods were to quarrel and fall out as it is sometimes contended, then the nature of gods would be quite so unreliable, if not vicious, that we cannot expect elementary co-operation that we find in ants and bees.
The best way, therefore, is to dispense with God altogether.
We find similar objections against the acceptance of a theistic God, in Buddhism also.' The Buddha was opposed to the conception of Isvara as a creator of the universe. If the world were to be thus created, there should be no change, nor destruction nor sorrow nor calamity.
If īśvara were to act with a purpose, he would not be perfect, that would limit his perfection. But if he were to act without a purpose his actions would be meaningless like a child's play.
There is nothing superior to the law of Karma. The sufferings of the world are intelligible only on the basis of the law of Karma, Though the Buddha admits the existence of the gods like Indra and Varuna, they are also involved in the wheel of Saṁsāra.
6. Gunaratna, Tarka-rahasya-dipikā 7. Ašvaghosa's Buddhacarita gives a detailed description of the
topic. Dialogues of Buddha. Also refer to Syadvāda-mañjari for similar views.
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