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The 狈测腻测补-痴补颈艣别峁�i办补蝉 divide cause into three types. 础苍苍补峁僢丑补峁�峁�补 also says that cause is divided into three kinds.

These are:

1. 蝉补尘补惫腻测颈-办腻谤补峁嘺 (inherent cause),
2. a蝉补尘补惫腻测颈-办腻谤补峁嘺 (non-inherent cause) and
3. 苍颈尘颈迟迟补-办腻谤补峁嘺 (instrumental or efficient cause).^[1]

厂补尘补惫腻测颈办腻谤补峁嘺迟惫补 (inherent causality), 补蝉补尘补惫腻测颈办腻谤补峁嘺迟惫补 (non-inherent causality) and 苍颈尘颈迟迟补办腻谤补峁嘺迟惫补 (efficient causality).^[2] The point is that the same thing may sometimes be an inherent cause and at other times efficient cause. Similarly, the same thing may be a non-inherent cause at one point of time, while efficient cause at another. There is no contradiction here. Hence, 痴颈艣惫补苍腻迟丑补, maintains that causality (办腻谤补峁嘺迟腻) is actually of three types. And as causality is of three types, so the cause is also called as three kinds.^[3]

Samav膩yi-k膩ra峁嘺 (Inherent Cause)

Among the three causes, inherent cause (蝉补尘补惫腻测颈办腻谤补峁嘺) is the first and most essential one. It is comparable to the 耻辫腻诲腻苍补办腻谤补峁嘺 or the material cause of other systems of Indian philosophy. This cause is also called to be the substance in which the effect is produced. 础苍苍补峁僢丑补峁�峁�补 defines 蝉补尘补惫腻测颈办腻谤补峁� as that in which the effect is produced in the relation of inherence.^[4] The substance in which the effect is born being inherently related is called the inherent cause. The 狈测腻测补-痴补颈艣别峁�i办补蝉 point out that it is only the substance which can be an inherent cause.^[5] It is to be noted that the conception of inherent causality has the direct bearing on the 狈测腻测补-痴补颈艣别峁�i办补 concept of avayava and avayavin. The effect, according to them, is born in its parts and is residing there in the relation of 蝉补尘补惫腻测补. For example, the cloth remains in the threads in the relation of inherence and as such the threads are the inherent cause of cloth. Similarly, the colour of the cloth also exists in the relation of inherence and as such the cloth itself is the inherent cause of its colour. This implies that substance itself is the inherent cause of its qualities.

A蝉补尘补惫腻测颈-办腻谤补峁嘺 (Non-Inherent Cause)

The a蝉补尘补惫腻测颈办腻谤补峁嘺 (non-inherent cause) is the second kind of cause. This kind of cause is peculiar to the 狈测腻测补-痴补颈艣别峁�i办补 system. It is not found in any other system of philosophy.

In the 艢iv膩ditya鈥檚 work it is stated that the non-inherent cause is that which has the causal capacity i.e. which is capable of producing the effect and which is very close to the inherent cause.^[6] 痴颈艣惫补苍腻迟丑补 also states that the cause which is connected with the inherent cause is called a蝉补尘补惫腻测颈办腻谤补峁嘺.^[7] He also clearly says how the non-inherent cause is connected with the inherent cause. The non-inherent cause may be connected with the inherent cause in two ways鈥揵eing connected with the same object as the effect is, or being connected with the same object as the cause is.^[8] This very idea is expressed by 础苍苍补峁僢丑补峁�峁�补 in his definition of a蝉补尘补惫腻测颈办腻谤补峁嘺. He defines a蝉补尘补惫腻测颈办腻谤补峁嘺 as that which is related with the same object as the effect or as the cause in the relation of 蝉补尘补惫腻测补.^[9] The example of the first kind is conjunction of the threads which makes the effect, i.e., the cloth. This conjunction of the threads (迟补苍迟耻蝉补峁儁辞驳补) is the non-inherent cause, because the conjunction of threads co-inheres in the same object as the effect i.e., the threads. The example of the second kind of non-inherent cause is the colour of the threads which is the non-inherent cause of the colour of the cloth. Here the colour of the threads is connected with the same object, i.e., the threads which is the inherent cause of cloth. 罢补苍迟耻谤奴辫补 and 辫补峁璦谤奴辫补 are not 蝉补尘腻苍腻诲丑颈办补谤补峁嘺 because 迟补苍迟耻谤奴辫补 stays in the threads and 辫补峁璦谤奴辫补 resides in the cloth. So, their relation occurs indirectly (辫补谤补尘辫补谤腻蝉补尘产补苍诲丑别苍补). It is explained in the 厂颈诲诲丑腻苍迟补肠丑补苍诲谤辞诲补测补.^[10] In this way the non-inherent cause is connected with the inherent cause sometimes directly, through the relation of 蝉补尘补惫腻测补 and sometimes indirectly in the relation of svasamav膩yi-蝉补尘补惫腻测补. Inherent cause is always a quality or an action, never a substance.

狈颈尘颈迟迟补-办腻谤补峁嘺 (Efficient Cause)

The third kind of cause is 苍颈尘颈迟迟补办腻谤补峁嘺 (efficient cause). According to 艢iv膩ditya this kind of cause is different from both the inherent cause and non-inherent cause.^[11] 狈颈尘颈迟迟补办腻谤补峁嘺 is known as 厂补丑补办腻谤颈办腻谤补峁嘺 also because, this cause helps the material to become the effect. For example, conscious agents like the potter, weaver etc. potter鈥檚 wheel, stick, weaver鈥檚 shuttle, loom etc. in the production of pot or cloth are 苍颈尘颈迟迟补办腻谤补峁嘺s. The same definition is given by 痴颈艣惫补苍腻迟丑补 and 础苍苍补峁僢丑补峁�峁�补. Thus, 础苍苍补峁僢丑补峁�峁�补 says that 苍颈尘颈迟迟补办腻谤补峁嘺 is that which is different from the both.^[12] For example, the shuttle, loom etc. are the efficient causes of cloth.

According to the 狈测腻测补-痴补颈艣别峁�i办补蝉, the efficient cause or 苍颈尘颈迟迟补办腻谤补峁嘺 is divided into two kinds鈥搊ne is general and the other is special.^[13] General cause is those which are common to all effects. General cause is of eight types viz. God鈥檚 knowledge, God鈥檚 will, space (dik), time (办腻濒补), merit, demerit, prior-non-existence and absence of counteracting factors. These causes are the common causes of all effects. Special causes are innumerable, as these are particular to particular effects.

A serious objection is raised against the 狈测腻测补-痴补颈艣别峁�i办补 theory of causation. It is maintained by the 狈测腻测补-痴补颈艣别峁�i办补蝉 that the cause and effects are two different entities. The effect does not pre-exist in its cause. It is a new emergent which was non-existent before its production. This effect is not produced from its cause, but in its cause. The effect like cloth and the cause like threads are two separate entities, different in their essence, but they exist simultaneously in the same space. But this position of the 狈测腻测补-痴补颈艣别峁�i办补蝉 goes against the principle that two material substances cannot occupy the same space. This is the main objection raised against the theory of causation of the 狈测腻测补-痴补颈艣别峁�i办补.

The acceptance of 蝉补尘补惫腻测颈办腻谤补峁嘺 instead of 耻辫腻诲腻苍补办腻谤补峁嘺 by the 狈测腻测补-痴补颈艣别峁�i办补蝉 steers clear the counter arguments of the opponents regarding the part and whole as separate substances which occupy the same space. The substances, the cause substance, i.e., the parts and the effect-substance, i.e., the whole are said to occupy the same space because of 蝉补尘补惫腻测补 relation.

Shastri points out,

鈥淎ll the substances from atom to the piece of cloth, occupy the same space. Every subsequent substance being an effect, or (which is the same thing) being an avayavin, resides in the preceding one which is its cause, by 蝉补尘补惫腻测补 谤别濒补迟颈辞苍鈥�.^[14]

That is why the 狈测腻测补-痴补颈艣别峁�i办补蝉 regard that the effect is produced in the cause and not from the cause. The cloth is born in the threads, and not from the threads.

Footnotes and references:

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[1]:

办腻谤补峁嘺峁� 迟谤颈惫颈诲丑补峁� samav膩yyasamav膩yinimittabhed膩t. / 罢补谤办补蝉补峁僩谤补丑补, p.26 According to 痴颈艣惫补苍腻迟丑补, causality is of three types, viz.,

[2]:

叠丑腻峁Ｄ乸补谤颈肠肠丑别诲补, p.23

[3]:

cf. 狈测腻测补dar艣anavimar峁�a, p.95

[4]:

测补迟蝉补尘补惫别迟补峁� k膩ryamutpadyate tat蝉补尘补惫腻测颈办腻谤补峁嘺m. / 罢补谤办补蝉补峁僩谤补丑补, p.26

[5]:

测补迟蝉补尘补惫别迟补峁� 办腻谤测补峁� bhavati 箩帽别测补峁� tu samav膩yijanakam/ 叠丑腻峁Ｄ乸补谤颈肠肠丑别诲补, p.23

[6]:

蝉补尘补惫腻测颈办腻谤补峁嘺praty膩sannam avadh峁泃as膩marthyam 补蝉补尘补惫腻测颈办腻谤补峁嘺迟惫补m. 厂补辫迟补辫补诲腻谤迟丑墨, p.85

[7]:

迟补迟谤腻蝉补苍苍补峁� 箩补苍补办补峁� 诲惫颈迟颈测补峁� 蝉测腻迟, 叠丑腻峁Ｄ乸补谤颈肠肠丑别诲补, p.24

[8]:

狈测腻测补siddh膩ntamukt膩val墨, p. 74

[9]:

k膩rye峁嘺 k膩ra峁噀na v膩 sahaikasminnarthe samavetatvesati yat办腻谤补峁嘺峁� tada蝉补尘补惫腻测颈办腻谤补峁嘺m. 罢补谤办补蝉补峁僩谤补丑补, pp.26-27

[10]:

cf. 辫补峁璦谤奴辫补蝉补尘补惫腻测颈办腻谤补峁嚹玝h奴tapa峁璦s膩m膩n膩dhikara峁噛asya sattv膩t para峁僷ar膩sa峁僢andhena 辫补峁璦谤奴辫补s膩m膩n膩dhikara峁噛ampi sulabhamevetibh膩va岣� para峁僷ar膩sambandha艣ca samav膩yi蝉补尘补惫腻测补岣� Vide, Athalye and Bodas (ed.), 罢补谤办补蝉补峁僩谤补丑补, p. 207

[11]:

ubhayaviparitatva峁� 苍颈尘颈迟迟补办腻谤补峁嘺迟惫补m. 厂补辫迟补辫补诲腻谤迟丑墨, p.207

[12]:

tadubhayabhinna峁� 办腻谤补峁嘺峁� 苍颈尘颈迟迟补办腻谤补峁嘺m, 罢补谤办补蝉补峁僩谤补丑补, p. 27

[13]:

cf. Athalye and Bodas (ed.), 罢补谤办补蝉补峁僩谤补丑补, p. 207

[14]:

Shastri, D.N., The Philosophy of 狈测腻测补-痴补颈艣别峁�i办补 and its Conflict with the Buddhist Dign膩ga School, p.267