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kinds of actions are only the figments of imagination of the Jains is absurd because the divisions are accepted by the Jains in view of their peculiar effects and cam be established by argument and they have been seen directly by the eye of pure knowledge of the all-knowing and passionless sage (Tirthankar). The marvellous creation of the world cannot be proved by means of other than these causes. Sensible men should therefore accept the faith propounded by the Arhats. A passionless, all-knowing God can never be proved as the creator of the world as has already been shown. One who desires to know in detail the arguinents refuting the view that God is the creator of the world may consult the following books :
1. Samioati-tarka ( cen) 2. Dwadashâsâr Nayachakra (
Tre pere ) 3. Syâdvad Ratnakar ( PIERE Tra
Anekant Jayapatêkê ( W
rah )
R
