the earth and the other things [of the world] is a product, hence it has a doer, like a pot.Can we establish the existence of a doer out of the fact that the mountains, etc. are a product? Of course, a first problem could be how could we be sure that those things are a product. But a second one regards the legitimacy of an inference based on a concomitance we could never grasp (that between an embodied doer and its products).
Over the week-end I read an interesting article by Matthew Dasti, Indian Rational Theology: Proof, Justification and Epistemic Liberality in Nyāya's Argument for God. The article focuses on the proof for the existence of God I mentioned above, which is the standard one in Nyāya texts.
Dasti considers the argument as dealt with by various Naiyāyikas, by its Buddhist opposers (mainly Ratnakīrti), its Western parallels and its significance within the Naiyāyika epistemology. As already pointed out in Parimal Patil's study of Ratnakīrti's argument against God's existence, in fact, the inference about the existence of God is deeply linked with the general problem of the reliability of inference as instrument of knowledge and its ampliative character.
Because of the problems hinted at above, the product-producer inference can hardly apply to God, unless one stresses the ampliative character of inference and admits an inference regarding a producer one has never experienced to be actually concomitant with products whose arousal one has never seen. Buddhists are quite hard in denying the validity of an inference which is not safely based on a sure invariable concomitance. Naiyāyikas, on the contrary, are –in Dasti's opinion– more "liberal".