(Last Updated on : 03/01/2012)
A cause is outlined as an unconditional and invariable antecedent of an effect and an effect as an unconditional and invariable consequent of a cause. The same cause produces the same effect; and the same effect is produced by the same cause. The cause is not present in any hidden form whatsoever in its effect.
The conditions mentioned below should be met:
The cause must be antencedent (Purvavrtti)
Nyaya recognises five kinds of accidental antecedents (Anyathasiddha):
Just an accidental antecedent. E.g., The colour of the potter's cloth.
Remote cause is not a cause because it is not unconditional. E.g., The father of the potter.
The co-effects of a cause are not causally related.
Eternal substances, or eternal conditions are not unconditional antecedents. e.g. space.
Unnecessary things, e.g. the donkey of the potter.
Nyaya recognises three kinds of cause:
Samavayi, material cause. E.g. Thread of a cloth.
Asamavayi, colour of the thread which gives the colour of the cloth.
Nimitta, efficient cause, e.g. the weaver of the cloth.
Recently Updated Articles in Indian Philosophy
|• ||Amrita Bindu Upanishad|
The Amrita Bindu Upanishad is one of the minor Upanishads of Hinduism and describes the nature of the mind and the ways in which it becomes attached to material objects.
|• ||Abdul Rehman Jilani Dehlvi|
Syed Abdul Rehman Jilani Dehlvi was a renowned Sufi saint of the Qadri Order in India.
|• ||Nature of God in Jainism|
Nature of God in Jain Cosmology says that God is not the creator or destroyer of the universe. The nature of God according to Jainism is state of perfect being.
|• ||Gunas in Samkhya Philosophy|
There are three gunas in Samkhya Philosophy which are the constituents or components of Prakriti, that acts as equilibrium to these gunas and explain the diversified objects of existence.
|• ||Samkhya Philosophy|
Forming the foundation of the Indian philosophical and yoga traditions, the concept of Samkhya Philosophy is one of the major Indian philosophies.