Significance of Cause
Synonyms: Reason, Factor, Motive, Purpose, Origin, Source, Catalyst, Impetus
In French: Cause; In Dutch: Oorzaak; In Finnish: Aiheuttaa; In Spanish: Causa; In Portugese: Causa; In Italian: Causa; In German: Ursache; In Malay: Sebab; In Swedish: Orsaka; In Polish: Przyczyna
The below excerpts are indicatory and do represent direct quotations or translations. It is your responsibility to fact check each reference.
Buddhist concept of 'Cause'
In Buddhism, "Cause" encompasses the origin, factors, and reasons behind phenomena, including Primordial Matter, actions, and events. It signifies the conditions for arising and destruction, linking actions to consequences, and influencing spiritual development. Causes are essential for understanding existence, with various perspectives explored through philosophical arguments and relationships to effects.
From: Tattvasangraha [with commentary]
(1) It is the origin or source from which an effect arises, such as paddy-seeds for paddy-grains or milk for curds. The Samkhya argues that effects are present within it.[1] (2) The concept of a 'cause' is explored, questioning why entities, similar to an operation, cannot also be considered as reasons without requiring specific operations themselves to initiate the effect.[2] (3) The term 'causes' pertains to the underlying reasons, origins, or factors that bring about specific effects or phenomena, which are known by the omniscient person.[3] (4) The cause is questioned regarding whether all things can be regarded as produced by the 'birth' or 'coming into existence' of the cause.[4] (5) A cause, particularly in the context of primordial matter, is something whose existence is debated, with arguments suggesting that effects and diversity can be explained even without such a specific cause.[5]
From: Maha Prajnaparamita Sastra
(1) Cause is denied by some philosophers who claim that there is neither cause nor condition, and it is also said that true emptiness comes from desire.[6] (2) Cause (hetu) is an aspect of apranihitasamadhi because the six causes (hetu) produce a fruit of suffering (duhkhaphala).[7] (3) The text explores the nature of cause in relation to the effect, stating that if the effect pre-exists in the cause, there would not be any cause, and if it does not pre-exist, the cause would be of no use.[8] (4) This is what was not present in previous existences, leading to hunger and thirst in the present.[9] (5) This is one of the nine individual aspects of each dharma, and is a contributing factor in the manifestation and nature of the dharma.[10]
From: Akshayamatinirdesha [english]
(1) This refers to the factors that bring about results, and in the context of thought, it relates to the creation of conditions for spiritual development and transformation.[11] (2) The bodhisattvas possess knowledge of the underlying reasons for the vocal activity of beings, discerning the good, bad, or neutral motivations that give rise to their speech and utterances, and understanding their origins.[12]
From: Mahavastu (great story)
(1) The reason that in any one field two Buddhas do not arise, according to Maha-Katyayana.[13]
From: Mahayana Mahaparinirvana Sutra
(1) It is a characteristic of the Buddha-Nature, because the cause is known.[14]
From: Bodhisattvacharyavatara
(1) Bodhicitta is the cause for a bodhisattva becoming a buddha, illustrating its crucial role in achieving enlightenment.[15]
From: Jataka tales [English], Volume 1-6
(1) The Great Being refuted the one who denied the Cause, and asked why he was blamed, as described in the text.[16] (2) The cause is what the Bodhisatta heard of the animals' flight.[17]
From: A Discourse on Paticcasamuppada
(1) The cause in the gatha means craving as the cause of dukkha, and so the gatha epitomises the truth about suffering and its cause according to the text.[18] (2) Ignorance, craving, attachment, kamma and kammic effort comprise the psycho physical process.[19]
From: Patipada (path of practice)
(1) These are the factors that have brought about the results, indicating a relationship between actions and their consequences, where the outcomes are satisfying and give no cause for complaint.[20]
From: Visuddhimagga (the pah of purification)
(1) This refers to the origin, as the first two truths are similar because they are divided into fruit and cause, according to the text's explanation.[21]
From: The Fo-Sho-Hing-Tsan-King (A Life of Buddha)
(1) The nobleman argued not that Ishvara was this, nor did he advocate some cause heretical, nor yet again did he affirm there was no this for the beginning of the world.[22]
Hindu concept of 'Cause'
In Hinduism, "Cause" encompasses the origin or factor responsible for effects, often linked to Brahman, the ultimate reality. It precedes and influences events, relating to the creation of the universe, individual experiences, and karmic actions. Causes can be material, efficient, or indicative, with varying interpretations across Vedanta schools.
From: Brahma Sutras (Shankaracharya)
(1) The beginning of the Prapathaka indicates that everything becomes known through the knowledge of the cause, which is an important point.[23] (2) This signifies the origin or source of the world, a concept which is subject to varying interpretations and descriptions within the different Vedanta-texts.[24] (3) The source or origin of something, and the text discusses the relationship between the cause and the effect, specifically whether the effect exists within the cause before it appears.[25] (4) The cause and the effect are considered as identical in the context of the body being the product of Nescience, with the Undeveloped, i.e. Nescience, being attributed to the body.[26] (5) This is the origin of something, and is related to the discussion of the atoms.[27]
From: Taittiriya Upanishad Bhashya Vartika
(1) A "cause" is described as being prior to its effect, with the effect following the cause in a temporal sequence, illustrating the relationship between them.[28] (2) It is the reason that it pervades the annamaya-kosha, and so it is the self or the essence (svarupa) of the annamaya-kosha.[29] (3) The entity from which everything originates, initially conceived as such before understanding its non-difference from something that transcends it.[30] (4) This is a support that permeates the anandamaya, brought out by a specific text, indicating a foundational role.[31] (5) The "cause" is related to Hiranyagarbha, who is described as the cause of the world and may be regarded as a Pankta because the effect is non-different from the cause.[32]
From: Brahma Sutras (Ramanuja)
(1) Is something from which an effect originates, with Brahman being the ultimate source of the world, and its relation to the effect is a subject of debate.[33] (2) The highest Self is considered as the cause from which the activity of the individual soul proceeds. This means the highest Self is the source of actions.[34] (3) It is that from which an effect originates, and the effect is generally considered to be non-different in character from this.[35] (4) This phrase refers to something that brings about an effect, as Nature is declared to be the cause of the activity of causes and effects.[36]
From: Mandukya Upanishad
(1) Elements that lead to association, whether superior, inferior, or middling, resulting in the origination of the mind and subsequent effects, as described in the excerpt.[37] (2) It is something that, according to the text, cannot be substantiated if it originates from its effect, rendering its existence untenable and impacting its ability to produce any effect.[38] (3) The origin of an effect, non different from the effect, and can be originated.[39]
From: Mandukya Upanishad (Gaudapa Karika and Shankara Bhashya)
(1) The reason for the subjective impression, which is ultimately not a cause from the standpoint of the highest reality, according to the text.[40] (2) The underlying reason or principle that leads to the existence of something, in this context, referring to philosophical concepts in Samkhya and Vaisheshika schools.[41]
From: Brahma Sutras (Shankara Bhashya)
(1) The cause, such as the chief Prana, is presented as being inherently connected to its effect, with the text asserting that the effect is not different from the cause.[42] (2) This is the origin of something, and the text explores the concept of the First Cause, and the arguments against it, specifically in relation to Brahman.[43]
From: Mundaka Upanishad with Shankara’s Commentary
(1) Cause in this context relates to the original source or origin from which the kalas and other elements emerge and to which they return.[44]
From: Vivekachudamani
(1) The provided text establishes that certain actions are not the primary factor in achieving freedom, implying that these deeds do not facilitate ultimate release.[45]
From: Chandogya Upanishad (english Translation)
(1) Brahman can be conceived as both this and the effect, where nothing can be predicated about it, and it is without attributes.[46]
From: Vakyapadiya of Bhartrihari
(1) The cause is what already exists and the effect is what comes to be, this relationship is important when determining the agent of the act of being born.[47] (2) The notion of causes provides the support for an effect to continue to exist, just as the effect relies on its causes for its birth, demonstrating a fundamental relationship of dependence.[48] (3) According to the view that the effect is different from "the cause", the difference between the two kinds of words mentioned in the previous verse is clear.[49] (4) Various perspectives on the origins of power are explored, attributing its emergence to different underlying "causes" that precede and influence its manifestation in actions.[50] (5) A concept that, when differs, results in the use of the past tense in its primary meaning, influencing how future and present tenses are considered.[51]
From: Bhakti-rasamrta-sindhu
(1) The cause is related to vibhava, and it signifies the origin or the reason behind specific actions or emotional states, according to the context.[52] (2) Within the context of feelings, it refers to those that act as the reason or basis for other feelings.[53] (3) This is something that is responsible for initiating or influencing events, suggesting that a particular element is the reason for something to happen.[54] (4) This indicates a factor or entity that is the origin of a particular event or situation, as highlighted within the provided context.[55]
From: Garga Samhita (English)
(1) The heart is this of both bondage and liberation, highlighting its pivotal role in determining one's spiritual path.[56] (2) A question posed by Rukmini regarding the reason behind Krishna’s delay.[57] (3) Refers to the reason behind the appearance of the blisters.[58]
From: Chaitanya Bhagavata
(1) The cause is explained by karma, and the verse suggests that understanding the cause is difficult and known only by a great personality.[59] (2) The underlying reason or origin that was known to a group of people, which was identified as the loud roaring of a specific individual.[60] (3) The reason or factor that initiated a significant change or development in the individual's life.[61]
From: Brihad Bhagavatamrita (commentary)
(1) This refers to Parabrahman, who is behind the creation, maintenance, and destruction of the material universe, which is accomplished through the agency of His maya-shakti.[62]
From: Yoga Vasistha [English], Volume 1-4
(1) A cause is compared with something which is no cause at all, and this comparison expresses partial agreement with the compared object.[63] (2) This is the origin or reason behind the existence of the multitudes of things.[64]
From: Ramayana of Valmiki (Shastri)
(1) Cause refers to Rama's purpose, which the magnanimous ones were ready to serve by giving up their lives, emphasizing their unwavering dedication and sacrifice in support of Rama's mission and objectives.[65] (2) The cause is the reason behind the king's laughter, which the Queen's mother demanded to know, leading to conflict and the king's eventual actions.[66]
From: Yoga-sutras (with Bhoja’s Rajamartanda)
(1) This signifies the originating factor for certain meditative states attained by specific groups of aspirants, linking them to worldly influences.[67] (2) This is a factor that brings about an effect; in the provided text, desire is described as this, specifically in relation to the production of residua.[68]
From: Yoga-sutras (Vedanta Commentaries)
(1) These include ignorance, egoism, attachment, aversion, and the desire to cling to life, which enable karma to operate.[69]
From: Shat-cakra-nirupana (the six bodily centres)
(1) This is described as being above Ajna-Cakra, with Indu (the Moon, here—Bindu) in the region of the forehead and Bodhini Herself above it.[70]
From: Padarthadharmasamgraha and Nyayakandali
(1) The Cause is Ishvara, to whom the author bows at the beginning of the work, indicating reverence and seeking blessings.[71] (2) It is the entity that possesses qualities like Gravity, Fluidity, and Speed, which are then transferred to the effect, establishing a cause-and-effect dynamic.[72] (3) This term refers to something that brings about an effect, and the text states that Inherence is not brought about by any cause, unlike conjunction, which is caused.[73]
From: Hitopadesha (English translation)
(1) The underlying reason for the noise that the King refers to, highlighting the need for investigation.[74]
From: Kautilya Arthashastra
(1) Taking into consideration the social position of persons, **the cause**, whether grave or slight (that led to the perpetration of the offence), the antecedent and present circumstances, the time, and the place; and without failing to notice equitable distinctions among offenders, whether belonging to royal family or to the common people, shall the commissioner determine the propriety of imposing the first, middlemost, or highest amercements.[75]
From: Manusmriti with the Commentary of Medhatithi
(1) This term refers to the sin or wrongdoing that necessitates expiation, as discussed in the text.[76]
From: Sushruta Samhita, Volume 6: Uttara-tantra
(1) Factors that lead to the aggravation of Pitta and Kapha, including dietary habits such as eating incompatible foods and sedentary lifestyle.[77]
From: Hayanaratna: The Jewel of Annual Astrology
(1) This refers to the origin or reason behind a dream, especially when a planet is connected to its ruler, indicating that the dream is linked to a particular factor or influence.[78]
Jain concept of 'Cause'
In Jainism, "Cause" seems to describe a relationship where the effect is inherent within the cause. Food sustains life, and injury inherently leads to suffering, illustrating this interconnectedness.
From: Tattvartha Sutra (with commentary)
(1) Knowledge of subjects like right faith and soul, etc., is obtained by cause.[79] (2) Overlaying the effect in this, we say that food is life, and it is similar to injury and suffering, as injury is this of suffering.[80]
The concept of Cause in local and regional sources
"Cause" is multifaceted, representing a purpose, mission, or endeavor, with its strength impacting progress. It encompasses actions yielding results, the origin of manifestation (Vasana/Trishna), and a preceding fine state. It can be a collective objective, the source of the universe (God), and what's sought to understand through scientific inquiry.
From: The Complete Works of Swami Vivekananda
(1) Cause and effect are connected, implying that every action leads to a corresponding result, and this law governs experiences.[81] (2) Personal spiritual well-being is linked to achieving success for it, so it is important to have complete dedication to it.[82] (3) It signifies the reason for which one is willing to fight and die, superseding the desire for success.[83] (4) The collective objective or mission that has received support from people in Madras.[84] (5) The effect is but this in another form, a readjustment of this, and the cause takes the form of the effect, according to the theory of evolution.[85]
The concept of Cause in scientific sources
"Cause" signifies the driving force or origin across various contexts. It represents the purpose of soldiers' fight, the reason for obstruction, factors in anemia, cancer development, causes of CP, and stillbirths, as explored in the provided regional sources and studies.
From: International Journal of Environmental Research and Public Health (MDPI)
(1) A high percentage of the population in Equatorial Guinea is largely unaware of the mechanisms and how a particular disease spreads.[86] (2) It is a keyword category reflecting user interest, representing a portion of the searches related to a specific condition across countries.[87] (3) It refers to the factors or origins that lead to specific events, conditions, or outcomes.[88] (4) The study identifies factors such as cataract, disorders of choroid and retina, and disorders of the cornea that contribute to visual impairment.[89]
From: Sustainability Journal (MDPI)
(1) Causes of food waste are investigated from the perspective of frontline employees, with the goal of categorizing and understanding the factors contributing to waste in supermarkets.[90] (2) The origin or source of a particular challenge or problem, indicating what factors contribute to its existence or occurrence.[91] (3) The demand has the highest significance indicator and was specified as the cause of other factors influence, and the waterways improvement was rated as a cause by all groups.[92] (4) A factor that drives attention and represents the reasons stakeholders decide whether or not to develop regional business continuity management strategies.[93]
From: South African Family Practice
(1) This refers to the factors that contribute to the development of anemia, including chronic disorders, iron deficiency, and other underlying medical conditions.[94] (2) These are the factors or elements that contribute to the development of cancer, as investigated and discussed in the provided text.[95] (3) The causes of stillbirths in south Asia, and the results from a prospective study in India and Pakistan (PURPOSe).[96]
From: The Malaysian Journal of Medical Sciences
(1) This is the underlying reason for the obstruction, which is identified and addressed in the treatment plan.[97]
From: South African Journal of Physiotherapy
(1) The causes of CP were defined in the study.[98]
From: Religions Journal (MDPI)
(1) Cause, or αίτία, is a component of Medicine and ontology, highlighting its relevance in the exploration of medical and philosophical concepts.[99] (2) The People of Truth consider the adherents of the doctrine of the cause and the caused to be ungodly.[100]
From: Religious Inquiries (Journal)
(1) Causes are what nature, will, and coincidence rest on, and these causal principles lead back to God, according to the text.[101]
From: South African Journal of Psychiatry
(1) This is what the soldiers were fighting for, which may have contributed to their resilience and resourcefulness.[102]
Classical concept of 'Cause'
From: The History of Herodotus
(1) The Phenicians accused the Ionians of being traitors to the cause, saying that by means of them their ships had been lost.[103] (2) Causes are disputes or issues that the people wrote down and sent to the leader, who then determined the questions and sent the decisions out again, indicating a system of justice.[104] (3) The reasons and motivations behind conflicts and wars, particularly those waged between the Hellenes and Barbarians, which are essential to remember and understand.[105]