Sarvadarshanasangraha 7.8

7.8

nanu dehasyaiva tāvat kāryatvam asiddham/ na hi kvacit kenacit kadācid dehaḥ kriyamāṇo dṛṣṭacaraḥ/ satyam/ tathāpi na kenacit kriyamāṇatvaṃ dehasya dṛṣṭam iti kartṛdarśanāpahnavo na yujyate/ tasyānumeyatvenāpy upapatteḥ/ tathā hi/ dehādikaṃ kāryaṃ bhavitum arhati saṃniveśaviśiṣṭatvād vinaśvaratvād vā ghaṭādivat/ tena ca kāryatvena buddhimatpūrvakatvam anumātuṃ sukaram eva/ vimataṃ sakartṛkaṃ kāryatvād ghaṭavat/ yad uktasādhanaṃ tad uktasādhyaṃ yathā rathādi/ na yad evaṃ na tad evaṃ yathātmādi/ parameśvarānumānaprāmāṇyasādhanam anyatrākārīty uparamyate/

[Objection:] To begin with, the fact that the body itself is an effect is unproven. For no body has ever been seen being made anywhere by anyone. [Reply:] True; nevertheless, just because the body is not seen being made by anyone, denial of the perception of an agent is not justified, since it is established by being inferable. To explain: the body and the rest must be effects because of possessing a composite arrangement or because of being perishable, like a pot or the like. And by that fact of being an effect, it is easy to infer that it is preceded by an intelligent being. The subject under dispute possesses an agent, because it is an effect, like a pot. Whatever possesses the stated probans possesses the stated probandum, like a chariot; whatever is not so is not so, like the self. Proof of the validity of the inference to the Supreme Lord has been made elsewhere, so we cease.