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Jaina View of Life
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 a 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.
iii) 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 an intelligence and will, this is also not possible without embodied intelligence."
iv) 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 governed by moral order and is not independent;
c) if it is through mercy, there should have been a perfect world full of happiness;
d) if men are to suffer by the effects of past actions (adrsta) then the adrṣta would take the place of God. But, if God were to create the world without any motive but only for sport it would be 'motiveless malignity."
v) 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;
4. Syadvadamañjarī of Mallişeņa on Hemacandra's Anyayoga-Vyavaccheda-Dvātrims ika. Edt. Dhruva A. B. Introduction.
5. Ibid, 6,
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