Classification of Causes

The Nyaya-Vaisesika system distinguishes three kinds of causes, viz., (1) samavayikarana (inherent cause), 1. Ibid., 4.1.49. 2. Jayanta, Nyaya-Manjari, Pages 493-96.

365 (11) asamavayakarana (non-inherent cause), and (iii) nimitta karana (instrumental cause or effident canse). (1) Samavayikarena is defined as that in which the effect abides by the relation of inherence (samavaya). It is productive of the effect in the sense that the effect cannot come into being except as inhering in it. effect is so intimately connected or identical with the samavayikarana that it cannot be separated from the cause without losing its own existence. It is that common factor between the cause and the effect which is identical or substantially the same in both of them. The yarns are the inherent cause of the cloth, since, as components (avayava) of the cloth, they are not only responsible for its production but also constitute the substratum in which it subsists by inherence. The inherent cause is necessarily a substance, for 2 en effect een inhere in substance alone. The inherent cause may have for its effect a substance, or a quality or an action. The yarns, for instance, are held to be the inherent cause not only of the cloth that is made out of them, but also of their own colour and of their dropping down from the hand of a careless weavor. 1. Kesava Misra, Tarka Bhasa, Page 28. 2. Konada, Veisesika Sutra, 10.2.1.

366 The principal asuse (e.g., yarn) is not conceived, by the Nyaye-Visesika school, as meterial cause or upadana karana (as it is by the Samkhya School), but as inherent cause (samavayikarana). According to Myaya. Vaiaesika school, an inherent cause is always in the form of 'parts' (evayavas), while an effect is in the form of a 'whole' (avayavin). The Nyaya-Vaisesika school maintains against the Buddhist that a 'whole' is not merely an aggregate of its parts, but an altogether new entity quite different from its parts. A 'whole' (avayavin) emerges as residing in its parts by inherent relation (semavaya sambandha). This means that an effect is different in essence from its cause in which it resides by inherent relation as a separate entity. effect are not conceived by the Samichya as different entities; they are identical. A piece of cloth, according to the Samchya, is only a different arrangement of threads. The thread imperts essence to the cloth, or more exactly, the essence of both is the same. According to Nyaya. Vaisesika school, however, the inherent cause, which exists simultaneously and side by side with its effect and as such retains its full essence to itself cannot, in any way, impart essence to its effect. An inherent cause is thus not a material cause. In Nyaya-Vaisesika School, the inherent causes (e.g., yarn) is as extraneous to its effect, Cause and

367 as the accessory causes (nimitta Karanes) like loom, shuttle, etc. Uddyotakara clearly suggests that an inherent couse is not a material cause, but is extraneous like the accessory causes. He says: "Yern is an entity quite different from cloth, because it is the cause of the latter like the shuttle, etc. As the shuttle, etc., which are the cause of cloth, are different from it, similarly, the yarn also (which is a cause) is different 1 from cloth." 2 (11) Asemayayakarena or non-inherent cause is that which produces its effect by being intimately connected with the inherent cause of that effecte For example, the conjunction of the threads, which inheres in the threads, is the non-inherent cause of the cloth. It inheres in the threads and not in the cloth, threads being its inherent cause. Hence it is the non-inherent cause. Similarly, the colour of the threads is non-inherent cause of the colour of the cloth, for although it contributes to the production of the colour of the cloth and hence is a cause of it, it inheres in the threads and not in the colour of the cloth. The non-inherent cause is always a quality or an action, while the inherent cause is a substance. 1. Uddyotakara, Nyaya-Vartika, 2.1.36, Page 513. : 2. Sridhara, Nyaya-Kandlf, Page 101; Kesava Misra, Tarka-Bhasa, Page 31. 3. Ibid 4. Thd.

368 The admission of the non-inherent cause is a special feature of the Nyaya-Vaisesika system, which explains every case of production of a substance as a case of fresh combination of parts forming a new whole. It is not enough that the yarns should merely exist, they are also required to be conjoined in a definite order, because they have little significance when taken by themselves, apart from their participation in the whole. They can participate in the whole only through being joined together, i.., through the mediation of what is called the non-inherent cause. Thus, the non-inherent cause appears to be an extremely necessary factor with a peculiar position and function in the process of cansation. It is intimately bound up with the inherent cause, but at the same time it sustains the product and determines its distinctive form and character. Non-inherent cause is not recognized in other systems of Indian philosophy as distinct from the inherent cause. Both the inherent and the non-inherent causes of Nyaya. Vaisesika are classed under one head, namely, the upadana karane (the material or the constituent cause) by the Samkhya and the Vedanta School. (111) The nimitte or the offident cause is different from the two kinds of causes mentioned above. It is the

369 power which helps the inherent cause to produce the effect. The weaver is the efficient cause of the cloth. The efficient cause includes the accessories (sahakari), e.g., the loom and shuttle of the weaver or the staff and wheel of the later. The efficient cause may be a substance, a quality or an action. 1 Sometimes a distinction is made between a general or en (sadharana) an ordinary (sadharana) and a peculiar or an extraordinary (asadharana) cause. Space, time, God's knowledge, God's will, merit, demerit, prior non-existence and absence of counter-acting factors are the eight general causes. extraordinary cause is called the karana or the The instrumental cause and is included in the efficient cause. In this sense, instrumental cause is a special cause (esedharana karana) or the most effective cause (sadhakatama karana). It is the motive power which immediately produces the effect, a.g., the staff of the potter. The ancient Myaya regards an instrument as an instrumental cause, but the modern Nyaya regards the officiency itself (wepara) which inheres in this cause as the real instrumental cause. 2 All these three kinds of eeuses are meant for 1. Kesava Misra, Tarka Bhasa, Page 31. 2. Kesava Misra, Tarka Bhasa, Pages 38-40.

370 positive (bhava) things alone. As for the mon-existing things (abhava), there is only one cause and that is the instrumental; for, there can be no relation of inherence between the non-existing things; so that, neither the inherent cause, nor the non-inherent couse can be connected 1 with non-existences. Again, all the three kinds of causes operate together in the production of existing things. Even if any one is absent, there can be no production.