History and Doctrines of the Ajivikas: A Vanished Indian Religion c22.s1.35

c22.s1.35

Śīlâṅka then proceeds to demolish the *niyativādin’s* arguments. Is *Niyati* determined by its own nature or by another *niyati*? If by its own nature, why are not all other entities so determined? If by a higher *niyati*, that too must be determined similarly, and so on in an infinite regression.⁴ Again, owing to the character of Niyati as inherent nature (Niyater svabhāvatvāt), things must come about through it (Niyati) with its determined nature, and not through (a Niyati possessing) various inherent natures. But, since Niyati itself is single that which it causes should be uniform, in which case there should be no variety in the world. This, however, is not borne out by experience.¹