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Vaishali Institute Research Bulletin No. 6
One thing emerges clearly out of this discussion on the problem of Sat (existence) that except the Nyāya-Vaiśeşıkal all the Indian systems of thought are in agreement on the most important point that only an existent is real, inspite of their divergent views on its characteristic features. In Sarkhya philosophy a positive element is admitted in the composition of the nature of Sat; the manifest effect exists in the unmanifest-cause, i.e, the latent becomes patent. In Praksti (Primordial Matter) buddhi (intellect), etc., do not exist in its unmanifest condition (avyakstavasthā), but they emerge through its evolution as manifest entities, (i.e. bhāvātmaka condition). The Buddhist system of thought recognizes a negative element in the nature of Sat (Existence); it is momentary (kşaņika) and negative (abhāvātmaka). Both the positive and negative aspects of the nature of Sat (Existence) are admitted by the Bhatta Mimāmsaka and Jaina Metaphysics on the basis of the synthesis of the extreme views on Sat (Existence) and Asat (Non-Existence).
It is explained by the Sāmkhya Satkāryavāda (theory of causation) that there can be no generation of an object previousy non-existent; an effect exists in a cause in a potential form and its production signifies "an internal change of atoms in the cause”.Effect was existent before the causal operation to produce it was started. For example, oil exists in the sesamum before its production. That which was formerly in an unmanifest state is made manifest by the causal operation.
In contrast to the Samkhya Satkaryavāda, the Buddhist Philosophy contains the doctrine called Asatkāryayavāda, i. e. an effect is nonexistent in a cause before the causal operation. It maintains that an effect comes into existence for a moment and gets destroyed. The Philosophy of the Vedāntist Sankara advocates the doctrine that “The cause remains ever the same" and the co-called effects are only "illusory impositions of mere unreal appearance of name and form-mere Māyā (Sankarabhâsya 1.1.2). Jaina Metaphysics admits both Satkāryavada and Asatkāryavāda as relatively true.
According to Akalanka, Asat (Non-Existence) is neither an object of affirmation nor an object of negation from the points of view of
1. The Naiyāyika's asatkārya is meant here by abhāva. 2. History of Indian Philosophy, Vol. 1, p. 257, Dr. S. N. Dasgupta.
"Asadakaranādupādānagrahanāt saryasambhāvabhāvāt / Saktasya sakyakaraṇāt kāraṇabhāvācca sat-kāryam Il”,
Samkhya Tattvakaumudi, 9. Vacaspati Misra.
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