Divinity In Jainism

Author(s): Harisatya Bhattacharya
Publisher: Devendra Printing and Publishing Co Ltd

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for instance, an emancipated Soul (who although emancipated, is never a creator) "*
* Pramcya-Kamala-Martanda (1st Edition, Published by Tukarain Teevaji Proprietor, NS Press, 23 Kolbhat Lane Bombay) P 77 following
The original is -
" Jnana-chikircha-prayatnīdhiratü hi kartritã na sasarîritaratā itapyas ngalam sarirābhūbētadūdhāratvassāpja sainbhabīnmuhtītinabat”
In the above text, Prabhā-chandra takes the Njaja position according to which one of the conditions of knowledge is having a body and shows that if the Creator be supposed to have knowledge, he must be admitted by the Nyüya thinker huuself, to have a body
Prabha-chandra's own theory, however, can be gathered from the above passage He does not admit that all hnowledge must require a body It is only finite knowledge,--that requires a body God's creative knowledge is finite hnowledge and God, if He be a Creator must necessarily have a physical body, this the Nyaya theory is an absurd doctrine
'Knowledge etc' here means finite knowledge etc. which are found in a Creator To attribute creative knowledge to the Lord is to make Him finite, -well, this is urged against Theism by the western thinkers and the Indian thinkers as well Prabhi. chandra also means this The Siddha (though disembodied) has knowledge, but His knowledge is not the finite knowledge of a Creator , His knowledge is infinite