________________________________________________

[Footnote 1:_Yogas'astra,_ by Hemacandra, edited by Windisch, in
_Zeitschrift der Deutschen Morg. Gesellschaft_, Leipsig, 1874,
and _Dravyasa@mgraha_, edited by Ghoshal, 1917.]

[Footnote 2: See Gu@naratna's _Tarkarahasyadipika_.]

204

having been made," then it would apply even to space, for when
a man digs the ground he thinks that he has made new space in
the hollow which he dug.

If it means "that which is liable to change," then one could
suppose that God was also liable to change and he would require
another creator to create him and he another, and so on _ad
infinitum_. Moreover, if God creates he cannot but be liable to
change with reference to his creative activity.

Moreover, we know that those things which happen at some
time and do not happen at other times are regarded as "effects."
But the world as a whole exists always. If it is argued that things
contained within it such as trees, plants, etc., are "effects," then
that would apply even to this hypothetical God, for, his will and
thought must be diversely operating at diverse times and these
are contained in him. He also becomes a created being by virtue
of that. And even atoms would be "effects," for they also undergo
changes of colour by heat.

Let us grant for the sake of argument that the world as a
whole is an "effect." And every effect has a cause, and so the
world as a whole has a cause. But this does not mean that the
cause is an intelligent one, as God is supposed to be. If it is
argued that he is regarded as intelligent on the analogy of human
causation then he might also be regarded as imperfect as human
beings. If it is held that the world as a whole is not exactly
an effect of the type of effects produced by human beings
but is similar to those, this will lead to no inference. Because
water-vapour is similar to smoke, nobody will be justified in
inferring fire from water-vapour, as he would do from smoke.
If it is said that this is so different an effect that from it the
inference is possible, though nobody has ever been seen to produce
such an effect, well then, one could also infer on seeing
old houses ruined in course of time that these ruins were produced
by intelligent agents. For these are also effects of which
we do not know of any intelligent agent, for both are effects,
and the invisibility of the agent is present in both cases. If it is
said that the world is such that we