Nature of Divinity in Jaina Philosophy

SR No.: 250223
Original Sutra Author: N/A
Author: T G Kalghatgi
Publisher: Z_Hajarimalmuni_Smruti_Granth_012040.pdf
Publication Year: 1965
Total Pages: 5
Language: English
Classification: Article & Philosophy
File Size: 613 KB

Page 2

६४ : मुनि श्रीहजारीमल स्मृति-ग्रन्थ
Creator God and refute the theistic arguments of the Naiyayikas. The Naiyayika argument that the world is of the nature of an effect created by an intelligent agent who is God (Isvara) cannot be accepted because : 1. I is difficult to understand the nature of the world as an effect as : (a) if effect is to mean that which is made of parts (Sävayava) then even space is to be
regarded as effect; (b) if it means coherence of a cause of a thing which was previously non-existent, in that
case one cannot speak of the world as effect as atoms are eternal. (c) if it means that which is liable to change, then God would also be liable to change
and he would need a creator to create him and another and so on ad infinitum. This
leads to infinite regress. 2. Even supposing that the world as a whole is an effect and needs a cause, the cause need
not be an intelligent one as God because : (a) if he is intelligent as the human being is, then he would be full of imperfections, as
human intelligence is not perfect; (b) if his intelligence is not of the type of human intelligence but similar to it, then it
would not guarantee inference of the existence of God on similarity, as we cannot
infer the existence of fire on the ground of seeing steam which is similar to smoke; (c) we are led to vicious circle of argument if we can say that the world is such that we
have a sense that some one made it, as we have to infer the sense from the fact of being
created by God. 3. If an agent had created the world, he must have a body. For, we have never seen an
intelligent agent without a body. If a God is to produce intelligence and will, this is also not possible without an embodied intelligence. Even supposing a non-embodied being were to create the world by his intelligence, will and activity, there must be some motivation : (a) if the motive is just a personal whim, then there would be no natural law or order in
the world; (b) if it is according to the moral actions of men, then he is goverened by moral order
and is not independent; (c) if it through mercy, there should have been a perfect world full of happiness; (b) if men are to suffer by the effects of past actions (adssta) then the 'adssta' would take
the place of God. But, if God were to create the world without any motive but only for sport it would be
a ‘motiveless malignity'. 5. God's omnipresence and omniscience cannot also be accepted, because : (a) if he is everywhere, he absorbs into himself everything into his own self, leaving
nothing to exist outside him; (b) his omniscience would make him experience hell, as he would know everything and
his knowledge would be direct experience.?
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