The Naiyâyikas assert that as the world is of the nature of an effect, it must have been created by an intelligent agent and this agent is Îs'vara (God). To this the Jain replies, "What does the Naiyâyika mean when he says that the world is of the nature of an effect"? Does he mean by "effect," (1) that which is made up of parts (_sâvayava_), or, (2) the coinherence of the causes of a non-existent thing, or, (3) that which is regarded by anyone as having been made, or, (4) that which is liable to change (_vikâritvam_). Again, what is meant by being "made up of parts"? If it means existence in parts, then the class-concepts (_sâmânya_) existing in the parts should also be regarded as effects, and hence destructible, but these the Naiyâyikas regard as being partless and eternal. If it means "that which has parts," then even "space" (_âkâs'a_) has to be regarded as "effect," but the Naiyâyika regards it as eternal. Again "effect" cannot mean "coinherence of the causes of a thing which were previously non-existent," for in that case one could not speak of the world as an effect, for the atoms of the elements of earth, etc., are regarded as eternal. Again if "effect" means "that which is regarded by anyone as ___________________________________________________________________ [Footnote 1:_Yogas'âstra,_ 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 _Tarkarahasyadîpikâ_.] 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.