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Relations
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is a fact which is emphasised by the Jaina. But if the change of qualities, original and derivative, be felt to give rise to different substances out of the original substance, there need not be any difficulty in connecting these occurrences as cause and effect.
It is true that time plays an important part in the relation of cause and effect. Between two terms the prior term is called the cause and the cause cannot be subsequent to the effect. In cases in which the terms are timeless or simultaneous neither can be called the cause, unless they appeared to be in time. It is to be admitted, then, that causality is a relation of determination as distinguished from extrinsic determination which holds between each fact and every other fact. Secondly, it is a relation which holds between existent facts: Thirdly, the earlier term is called the cause and the later the effect. It is perhaps more than a question of nomenclature. The earlier is followed by the later and the necessity of sequence seems to be an index to an inner necessity. It is not admitted that the cause exercises an activity upon the effect and thus does a good office to the effect. Causality is nothing more than this necessity of sequence. The question of dependence is irrelevant, if it is supposed to mean an occult influence exercised by one upon the other. The necessity and universality of the sequence of the effect to the cause are underiable features of the law of causation, and if they cannot be made more intelligible by other laws, the law of causation should be regarded as an ultimate truth. In causation the two terms are related by sequence; and if a further intrinsic determination of the relation is demanded the Jaina supplies it by pointing out that the terms stand to each other in the relation of identity-in-difference. The effect is a modification of the cause and thus is not absolutely different from the cause or identical with it. Quâ substance the two are the same identity, but quâ qualities or modes they are numerically different. The Jaina view of causation differs from the traditional theories. It differs from the Sankhya theory which holds cause and effect to be identical. The statement of the Sankhya cannot be taken literally, as that annuls the duality of the terms. The effect is the result of a change in the cause or rather it itself represents the change in question.
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