Nyaya-Vaisheshika categories (Study)
by Diptimani Goswami | 2014 | 61,072 words
This page relates ‘Theory of Causation (Introduction)’ of the study on the Nyaya-Vaisheshika categories with special reference to the Tarkasangraha by Annambhatta. Both Nyaya and Vaisesika are schools of ancient Indian Philosophy, and accepted in their system various padarthas or objects of valid knowledge. This study investigates how the Tarkasamgraha reflects these categories in the combined Nyayavaisesika school.
Go directly to: Footnotes.
The Theory of Causation (Introduction)
There is an important role of causation in all branches of Indian philosophy. Philosophers accept the concept of causality as one of the main topics of study. The conception of reality of every system of Indian philosophy depends upon the theory of causation. According to Mahesh Chandra Bharatiya, the importance of causality has two types -metaphysical and logical. There is metaphysical importance as it has relation to the conception of reality.[1]
Western philosopher Mill points out that causation is:
“The sum total of conditions, positive and negative taken together.”[2]
A thing changes into another. This change takes place due to some effort of an active agent, for example, the potter turns the clay into a pot with the help of his stick and wheel. Here, the potter is called the cause and the pot, effect.
In India both the heterodox and the orthodox philosophers explain the cause and effect according to their own views. In Indian philosophical systems, there are four principal theories regarding the cause and effect relation.
These are:
- Svabhāva-vāda or Yadṛcchāvāda,
- Satkāryavāda,
- Asatkāryavāda,
- Sadasatkāryavāda.
Mādhavācārya enumerates four theories regarding cause and effect relation. These are Asatkāryavāda, Satkāryavāda Pariṇāmavāda and Vivartavāda
“There are four principal theories of causation accepted by different Indian philosophers, which are thus summed up by Mādhavācārya:
“iha kāryakāraṇabhāve caturdhā vipratipattiḥ prasarati. asataḥ sajjāyata iti saugatāḥ saṃgirante. naiyāyikādayaḥ sato’sajjāyata iti.vedāntinaḥ sato’vivartakāryajātaṃ na tu vastu saditi. sāṃkhyāḥ punaḥ sataḥ sajjāyata iti”.[3]
Satkāryavāda is of two types:
- Pariṇāmavāda and
- Vivartavāda.
Asatkāryavāda has also two divisions:
- Ārambhavāda and
- Pratītyasamutpādavāda.
These theories are accepted by Naiyāyikas, Vaiśeṣikas, Buddhists, Sāṃkhyas, Yoga, Philosophers, Advaita Vedāntins, and Mīmāṃsakas.
Footnotes and references:
[1]:
cf. Bharatiya, Mahesh Chandra, Causation in Indian Philosophy, p.1
[2]:
Quoted in Gopa, Judhisthir, (ed.) Tarkasaṃgraha, p. Introduction
[3]:
Athalye and Bodas, (ed)., Tarkasaṃgraha, p.198