angement(_sannives'a-vis'i@s@tata_)
of the universe it could not be argued that the universe was
produced by a creator; for, it is from the sort of order and
arrangement that is found in human productions that a creator
or producer could be inferred. To this, Nyaya answers that the
concomitance is to be taken between the "order and arrangement"
in a general sense and "the existence of a creator" and not with
specific cases of "order and arrangement," for each specific case
may have some such peculiarity in which it differs from similar
other specific cases; thus the fire in the kitchen is not the same
kind of fire as we find in a forest fire, but yet we are to disregard
the specific individual peculiarities of fire in each case and consider
the concomitance of fire in general with smoke in general.
So here, we have to consider the concomitance of "order and
arrangement" in general with "the existence of a creator," and
thus though the order and arrangement of the world may be
different from the order and arrangement of things produced by
man, yet an inference from it for the existence of a creator would
not be inadmissible. The objection that even now we see many
effects (e.g. trees) which are daily shooting forth from the ground
without any creator being found to produce them, does not hold,
for it can never be proved that the plants are not actually created
by a creator. The inference therefore stands that the world has
a creator, since it is an effect and has order and arrangement in
its construction. Everything that is an effect and has an order
and arrangement has a creator, like the jug. The world is an
effect and has order and arrangement and has therefore a creator.
Just as the potter knows all the purposes of the jug that he makes,

365

so Is'vara knows all the purposes of this wide universe and is thus
omniscient. He knows all things always and therefore does not
require memory; all things are perceived by him directly without
any intervention of any internal sense such as manas, etc. He is
always happy. His will is eternal, and in accordance with the
karma of men the same will produces dissolution, creates, or
protects the world, in the order by which each man reaps the
results of his own deeds. As our self which is in itself bodiless
can by its will produce changes in our body and through it in
the external world, so Is'vara also can by his will create the
universe though he has no body. Some, however,