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Tat Tvam Asi
b) 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;
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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 adinfinitum. This leads to infinite regress.
ii) 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;
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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 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.3
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;
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