Anekantajay patakakhyam Prakaranam Part 2

Author(s): Haribhadrasuri, Munichandrasuri
Publisher: Oriental Research Institute Vadodra

Page 383

252
NOTES
[P. 5, 1, 17
and so is the conjunction of threads in the case of a piece of cloth. This conjunction is a gunt. Wheo a bird (paksin) sits on a tree (vrkşa) and the contact of the bird with the tree (paksi-vrkəc-sanyoga) is effected, the paksi-gata-karman or the paksi-gata-kriya is the asamaväyi-karanas of the contact.
Over and above these two causes, the Naiyāyilas and the Vais'eşikas admit the third cause known as nimitta-karana (instrumental cause) or sahakäri-kärana (auxiliary cause). It includes all other causes that are necessary for producing an effect. For instance, a potter, a wheel, a staff and the like are the instrumental causes of a jar; and, so are a weaver, a shuttle (turi), a loom (vema) and the like in the case of a piece of cloth, Then, again, there are certain instrumental causes which are common to all products viz., God's will, the actions of the individuals, space, time and the like? Of the three causes (laamcvayi-karang is not admitted by the Vedānta and such other systems that do not believe in asat-lcārya-vāda but which accept the doctrine of sat-karya-vāda. They believe in only two causes viz. the upādānu-kārand and the nimitta-kärara.
On p. 81, 1, 14 we come across the phrase "upädāna-hetu' which is same as 'upādana-karana'. There we have a two-fold division of causes: (a) extraordinary and (b) ordinary. The upādāng-kārana is extra-ordinary while the other (nimitta-kūrana) is ordinary.
The upādanca-lcarana of speech is bhāsā-varganā.
As regards sat-kārya-vāda and asat-kärya-väda we may note the following particulars:
The Bauddhas hold that a real effect is produced from an unreal cause i, e. from absolute non-existence whereas the Vedāntins maintain the opposite view of the reality of the cause and the total unreality of the effect. The Naiyāyikes and the Sankhyas accept the reality of both cause And effect; but, while the latter believe both of them to be always and simultaneously existing, the Naiyāyikos consider the effect to be non-existing before creation. In Buddhism creation is the production of a thing out of nothing- view opposed to the celebrated Aristotelian maxim Er nihilo nihil fit. In Nyāys it is the production of a new thing out of an old one. In Sarikhya it is merely the evolution of the latent properties of the cause itself. In Vedānta it is a mental conception only and corresponds to no actual change in the cause itself.
1 Cf. the fout osuses mentiened by Aristotle viz. (a) material,
(b) formal, (c) officient and (d) final. For their explanation see
Bhola Nath Roy's Test book of Inductive Logic (pp. 90-91 ). 3 Cf. "Cape Cora acut maiat fat: ta- i mua va anar: . सझिरन्ते नैयायिकादयः सतोऽसज्जायत इति वेदान्तिनः सतो विवर्तः कार्यजातं न तु वस्तु
ta; arcet: 96: A: FWTA A"- Sarvadarśanasangraha (D.S. Cal.
edz., p. 147). 3 See Y. V. Athalye's "Notes" (p. 199) to Tarkasangraha.