Sambodhi 2013 Vol 36

Author(s): Jitendra B Shah
Publisher: L D Indology Ahmedabad

Page 50

42
Vijay Kumar Meena
SAMBODHI
engineering, medical sciences etc. containing whenever the sciences are applied to practical purposes, there one finds common talk of cause and effect.3" It is seen that the mark of causation is mother of any new invention, the base of science begins with the investigation of causation and all philosophics are also begun with to investigate the ultimate cause of this universe. The concept of cause and effect is, therefore, very significant and pioneer thought for every new discovery in the world. Ayurveda is not only a philosophy but also an applied science of life of ancient India. It is, therefore, said by Dr. S. N. Das Gupta - Ayurveda is a science of cause. According to him, the account of origin of Ayurveda begins with the investigation of the nature of cause (Hetu) and reason (Linga)4 for legitimate inferences in connection with the inquiry into the causes of diseases. Dr. Das Gupta while highlighting the importance of causation in applied sciences also holds that the principal of causality, due to its practical necessity, was first of all applied in Ayurveda'. He further concluded, 'Hence it is evident that the determination of the nature causes and effects and the facts or events of invents of invariable concomitance were indispensable necessity of the Ayurveda physicists in connection with the diagnosis of diseases.'
Now a question arises here what is its nature or own form of causation theory. To get a solution to this query, a brief description of the causation theory is required and so being discussed here. A brief account of causation theory
In Indian philosophy, the cause and effect theory has been accepted by all the schools, except Cārvākā, within the limits of their specific approaches.
The basic question involved in theory of causation is; does the effect pre-exist • in its cause ? Those who accept answer to this question in negative are called Asatkāryavādinas, while those who answer it in affirmative manner and called Satkāryavādinas. According to former, the effect is a new creation, a real beginning. The effect doesn't exist in its cause. Nyāya-Vaiseshika, Hinyan Buddhism and some followers of Mimāṁsā believe in Asatkāryavāda. This is also known as Arambhavāda.?
On the other hand, Satkāryavādinas believe that the effect is not a new creation but only a clear manifestation of that which was completely contained in its material cause. Here another important question arises; is effect real transformation or unreal appearance of its cause? Those who, consider the effect is real transformation of its cause are called Parināmavādinas, whereas