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INDIAN PHILOSOPHY
by the major and the minor, though simultaneous, are not essentially identical. We infer the downward movement of one scale of a balance from the upward movement of the other scale. In this case though the two movements are invariably simultaneous the relation between them cannot be construed as that of essential identity. This seems to be the case because the two movements have different substrata.?
Coming to the cases of vyāpti based on the relation of necessary succession between hetu and sādhya, Akalanka points out that even if some of these are the cases of causal relationship between hetu and sādhya the others are not. Thus he finds out instances where though two things are invariably successive yet they are not causally related. Such for example is the inference of the previous appearance of the bharani constellation and the forthcoming appearance of the rohini constellation from the rise of the krttikā constellation. The krttikā appears invariably after the appearance of the bharani and the rohini appears invariably after the appearance of the kịttikā. Yet they are not causally related with one another. Merely on the ground that the krttikā appears after the appearance of the bharani we could not assert that the krttikā is caused by the bharani. Certainly, the stars forming the constellation bharani do not generate the stars forming the constellation krttikā. Thus Akalanka proves the possibility of there being necessary sequence even without causality. Like the Nyāya-Vaiseșika logicians the Jaina logicians refute the Buddhist position but unlike the Nyāya Vaiseșika logicians they recognised only four necessary connections. They are; (1) Relation of simultaneity based on essential identity, (2) Relation of simultaneity which is necessary without any apparent reason, (3) Relation of succession (sequence) based on causality, (4) Relation of sequence which is necessary without any apparent reason.
In reply to this usual criticism the Buddhist logicians point out that the alleged additional necessary relations are traceable to causality, if causality is rightly understood. We infer a particular taste from a particular colour. Here the two are simultaneous, yet there obtains between them no relation of essential identity. The necessary dependence of one on the other and vice versa is due to the fact that both of them are the co-effects of certain causal conditions that are available when the fruit in question attains the requisite stage of ripeness. The necessary sequence of the appearance of the bharani, the krttikā and the rohini is caused by certain cosmic changes. The relation between certain overt features manifested by fish and the forthcoming
