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contingency comes into being for no cause at all (akásmát)s this cannot be true. The expression "akasmāt bhavati" originates from nothing, may mean, one of five possible alternatives namely as denial of cause ( hetu) or denial of coming into existence ( bhūti ) or becoming. It does not mean an assertion of the possibility of its originating out of itself ( sva ). It does not even mean the assertion of the unspeakable or the void. These four alternatives are impossible. In the same way the fifth alternative of svabhāvavāda meaning coming out of itself, is also not reasonable. As to how all these five alternatives are incapable of explaining the position is explained by Udayanācārya by the p:etty expression of "Avadheya niryatvataḥ”i. e. the fact of a limit being there is already a predetermined certainty. There is an elaborate discussion by Udayana himself in his personal commentary on the Kārikā.2 Considering all these points it is asserted that in regard to postmortem experiences of a miscellaneous nature, the only rational explanation is that there is an appropriate cause for we cannot believe in accident and the other alternatives also are not possible. This cause of varieties can only be experienced by a legitimately asserted causal factor which in the present case is the unseen moral force dharmādharma or adsşta.3
1. Nyāyakusumāñjali, stabaka, 1, 5. 2. Ibid.
Vide Nyayakusumañjali, Stabaka 1 which is exclusively devoted to the cstablishment of a moral causal factor of varied worldly experiences, which is no other than karmı as we understand it.
