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IV, 18.
CONVERSION OF THE SUPPORTER ETC.
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both pure and impure deeds, these must come from Isvara deva. 1457
'Again, if Isvara deva made the world there should be never question (doubt) about the fact, even as a son born of his father ever confesses him and pays him reverence. 1458
Men when pressed by sore calamity ought not (if Isvara be creator) to rebel against him, but rather reverence him completely, as the self-existent. Nor ought they to adore more gods than one (other spirits). 1459
'Again, if Isvara be the maker he should not be called the self-existent 1, because in that he is the maker now he always should have been the maker (ever making). 1460
'But if ever making, then ever self-remembering ?, and therefore not the self-existent one. And if he made without a mind (purpose) then is he like the sucking child; 1461
But if he made having an (ever prompting) purpose, then is he not, with such a purpose, selfexistent. Sorrow and joy spring up in all that lives, these at least are not the works of isvara; 1462
*For if he causes griefs and joy, he must himself
1 In the sense of existing in himself' or independently. How entirely Northern Buddhism changed its character shortly after Asvaghosha's time, is evident from the fact that Avalokitesvara, *the god who looks down' in the sense of protector), became an object of almost universal worship, and was afterwards regarded as the creating god.
That is, ever purposing' to make, and so not complete in himself.
s This question, “unde malum et quare," ' was the question that of old met the thoughtful at every turn. And it has always
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