Editing Causality (section)

=== Hindu philosophy ===
{{See also|Karma}}

[[Vedic period]] ({{circa|1750}}–500 BCE) literature has karma's Eastern origins.<ref>{{cite journal|last1=Krishan|first1=Y.|title=The Vedic Origins of the Doctrine of Karma|journal=South Asian Studies|date=6 August 2010|volume=4|issue=1|pages=51–55|doi=10.1080/02666030.1988.9628366}}</ref> Karma is the belief held by [[Sanatana Dharma]] and major religions that a person's actions cause certain effects in the current life and/or in future [[reincarnation|life]], positively or negatively. The various philosophical schools ([[Darshana (Hinduism)|darshanas]]) provide different accounts of the subject. The doctrine of '''satkaryavada''' affirms that the effect inheres in the cause in some way. The effect is thus either a real or apparent modification of the cause. The doctrine of '''asatkaryavada''' affirms that the effect does not inhere in the cause, but is a new arising. See [[Nyaya]] for some details of the theory of causation in the Nyaya school. In [[Brahma Samhita]], Brahma describes Krishna as the prime cause of all causes.<ref>{{cite news | url=http://vedabase.net/bs/5/1/en | title=Brahma Samhita, Chapter 5: Hymn to the Absolute Truth | publisher=Bhaktivedanta Book Trust | access-date=19 May 2014 | archive-url=https://web.archive.org/web/20140507215250/http://vedabase.net/bs/5/1/en | archive-date=7 May 2014 | url-status=dead | df=dmy-all }}</ref>

[http://www.bhagavad-gita.org/Gita/verse-18-13.html Bhagavad-gītā 18.14] identifies five causes for any action (knowing which it can be perfected): the body, the individual soul, the senses, the efforts and the supersoul.

According to [[Monier Monier-Williams|Monier-Williams]], in the [[Nyāya]] causation theory from Sutra I.2.I,2 in the [[Vaisheshika]] philosophy, from causal non-existence is effectual non-existence; but, not effectual non-existence from causal non-existence. A cause precedes an effect. With a threads and cloth metaphors, three causes are:

# Co-inherence cause: resulting from substantial contact, 'substantial causes', threads are substantial to cloth, corresponding to Aristotle's material cause.
# Non-substantial cause: Methods putting threads into cloth, corresponding to Aristotle's formal cause.
# Instrumental cause: Tools to make the cloth, corresponding to Aristotle's efficient cause.

Monier-Williams also proposed that Aristotle's and the Nyaya's causality are considered conditional aggregates necessary to man's productive work.<ref>{{cite book | url=https://books.google.com/books?id=co7Mkn2SUQ8C | title=Indian Wisdom or Examples of the Religious, Philosophical and Ethical Doctrines of the Hindus | publisher=Oxford | author=Williams, Monier | year=1875 | location=London | page=81 | isbn=9781108007955}}</ref>