7. Clay Pots, Golden Rings, and Clean Upper Garments: Causality in Jaina Philosophy [chapter]

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In his Presuppositions of India's Philosophies, Karl H. Potter systematically outlines and classifies various models of causality that have emerged in the history of Indian philosophy. 1 He describes the Jaina model of causality as an attempt to steer the middle course between what are commonly referred to as two principal competing Indian philosophical doctrines on the nature of causal relations, namely, sat-kārya-vāda and asat-kārya-vāda. According to the first, an effect is a continuation of
more » ... s a continuation of its causal base, and thus preexistent (sat-kārya) in its cause. According to the latter, an effect is a commencement of something radically new with regard to its cause, and hence not preexistent (asat-kārya) in it. A typical representative of the sat-kārya-vāda position is the philosophical school of Sāṃkhya. Potter uses the standard example of the causal relation between milk and curds to explain its argument for the preexistence of the effect in its cause: Milk, it is maintained, is the cause of curds, which is the effect. But the milk is the same stuff as the curds; it is merely transformed into a solid state, being the same material that was previously in a liquid state. The effect is already existent in the causein fact, it is 1 Karl H. Potter, Presuppositions of India's Philosophies (Delhi: Motilal Banarsidass, 1991, reprint 1999), 106-116. Some other introductions to the doctrine of causality in Indian philosophies that take Jaina philosophy into account are Mahesh Chandra Bhartiya, Causation in Indian Philosophy: With These introductions provide broad overviews of the Jaina doctrine of causality rather than thorough analyses of how specific Jaina texts treat the topic of causality.
doi:10.1515/9783110557176-008 fatcat:ifxqtq3ksjdqdlh7xejltbgx3a