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DOCTRINE OF GOD'.
97
Answer-Because of His eternality ;-if the statement of proofs served to remove God's inefficient character and render it efficient--then it could be helpful to Him; but inasmuch as God is eternal and hence His character cannot be liable to removal or production, He could not be helped by anything; so that the statement of the proof cannot be of any use to Him.-(88-89)
Further, even in the absence of Causes with perceptible efficiency, you postulate the causal character of God, whose efficiency is never perceived; ---and this lands you in absurditios; because even after having assumed such a God, you might as well assume even such (absurd) things as the Dhēkasals and the like (?), as there would be no difference between such things and God. This is what is shown in the following Text :
TEXT (90)
WHEN YOU HAVE SEEN THAT A CERTAIN THING EXISTS ONLY WHEN CERTAIN OTHER THINGS EXIST, AND NEVER WHEN THESE DO NOT EXIST, THEN, IF YOU ASSUME A CAUSE FOR THE FORMER, OTHER THAN THESE LATTER, HOW CAN YOU AVOID
FALLING INTO AN infinite regress ?-(90)
COMMENTARY.
A yat' has to be added after 'bhavaddretam ', 'seen by you'. If you assume a Cause other than those ;-i.e, a Cause other than those whose efficiency has been perceived by the positive and negative concomitance spoken of). (90)
It has been argued (in Text 5€) that "the fact of His being the creator of all things having been established, His omniscience is proved without effort".-The answer to this is provided by the following Text:
TEXT (91).
BY THE REFUTATION OF God's CREATORSHIP, HIS OMNISCIENCE ALSO IS UNDERSTOOD TO BE SET ASIDE BY THE SAME ; AS IT IS ON THE STRENGTH OF CREATORSHIP THAT THE ARGUMENT FOR
OMNISCIENCE HAS BEEN BASED.-(91)
COMMENTARY You regard God to be omniscient only on the strength of His being the Oreator of all things; hence by the refutation of His Creatorship, His omniscience also becomes set aside without effort'-(91)
