dy, so the soul must be eternal. It is not
located in any part of the body, but is all-pervading, i.e. exists at
the same time in all places (_vibhu_), and does not travel with
the body but exists everywhere at the same time. But though
atman is thus disconnected from the body, yet its actions are
seen in the body because it is with the help of the collocation
of bodily limbs, etc. that action in the self can be manifested
or produced. It is unconscious in itself and acquires consciousness
as a result of suitable collocations [Footnote ref l].

Even at birth children show signs of pleasure by their different
facial features, and this could not be due to anything else than
the memory of the past experiences in past lives of pleasures and
pains. Moreover the inequalities in the distribution of pleasures
and pains and of successes and failures prove that these must be
due to the different kinds of good and bad action that men performed
in their past lives. Since the inequality of the world
must have some reasons behind it, it is better to admit karma as
the determining factor than to leave it to irresponsible chance.

Is'vara and Salvation.

Nyaya seeks to establish the existence of Is'vara on the basis of
inference. We know that the Jains, the Sa@mkhya and the Buddhists did
not believe in the existence of Is'vara and offered many antitheistic
arguments. Nyaya wanted to refute these and prove the existence
of Is'vara by an inference of the samanyato-d@r@s@ta type.

___________________________________________________________________

[Footnote 1:_Jnanasamavayanibandhanamevatmanas'cetayit@rtvam_, &c. See
_Nyayamanjari_, pp. 432 ff.]

364

The Jains and other atheists held that though things in the
world have production and decay, the world as a whole was never
produced, and it was never therefore an effect. In contrast to
this view the Nyaya holds that the world as a whole is also an
effect like any other effect. Many geological changes and landslips
occur, and from these destructive operations proceeding in
nature it may be assumed that this world is not eternal but a
result of production. But even if this is not admitted by the
atheists they can in no way deny the arrangement and order of
the universe. But they would argue that there was certainly a
difference between the order and arrangement of human productions
(e.g. a jug) and the order and arrangement of the universe;
and therefore from the order and arr