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viz, Mithyagnanam, and the annihilation of Mithyagnanam will be followed by the annihilation of the entire series of causes.
The Naiyâyika proceeds to prove the existence of God by an argument which is much like what is known as the cosmological argument in the European Pholosophy. Like the latter, the Naiyâyika's proof also reasons from the world as effect to God as its First Cause : 'चितादिकं सकटकं कार्य्यत्वात्, The four mahabhutas require, as effects, a
cause.
a
This, however, looks, at first sight, like a petitio principii; for, to admit that thing is an effect, is to say that it has a cause. The real difficulty lies, it will be said, not in showing that an effect must have a cause but in proving that a thing is an effect, that it has a or a mark possessed by the Paksha by means of which,. its (effect-hood) can be inferred. The Naiyayika finds such a mark in सावयवत्व or. the fact of possessing parts. Thus सावयवत्व (being possessed of parts) leads to (effect-hood) and जन्यत्व to कृतिजन्यत्व (the fact of being effectuated or caused by an agent).
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Theistic
argument of
the Nyaya.
Effect-hood implies intelligent
agent to effectuate.
an
