Cause and effect are two distinct entities.

Cause and effect are the same entity.

Cause and effect are inseparable.

Cause and effect are unrelated.

It is the locus of the cause.

It is the locus of the effect.

It is the locus of both the cause and the effect.

It is the locus of neither the cause nor the effect.

Nimitta karana is the efficient cause, while upadana karana is the material cause.

Nimitta karana is the material cause, while upadana karana is the efficient cause.

Nimitta karana is the formal cause, while upadana karana is the final cause.

Nimitta karana is the final cause, while upadana karana is the formal cause.

It is the union of the cause and the effect.

It is the separation of the cause and the effect.

It is the interaction between the cause and the effect.

It is the absence of any interaction between the cause and the effect.

Anvaya is the positive correlation between the cause and the effect, while vyatireka is the negative correlation between the cause and the effect.

Anvaya is the negative correlation between the cause and the effect, while vyatireka is the positive correlation between the cause and the effect.

Anvaya is the absence of any correlation between the cause and the effect, while vyatireka is the presence of a correlation between the cause and the effect.

Anvaya is the presence of a correlation between the cause and the effect, while vyatireka is the absence of any correlation between the cause and the effect.

It is used to establish the causal relationship between two events.

It is used to establish the non-causal relationship between two events.

It is used to establish the logical relationship between two events.

It is used to establish the temporal relationship between two events.

It is used to establish the existence of a cause.

It is used to establish the existence of an effect.

It is used to establish the causal relationship between two events.

It is used to establish the non-causal relationship between two events.

Svabhava is the inherent nature of a thing, while asvabhava is the absence of that inherent nature.

Svabhava is the absence of the inherent nature of a thing, while asvabhava is the inherent nature of that thing.

Svabhava is the cause of a thing, while asvabhava is the effect of that thing.

Svabhava is the effect of a thing, while asvabhava is the cause of that thing.

It is the universal connection between the cause and the effect.

It is the particular connection between the cause and the effect.

It is the necessary connection between the cause and the effect.

It is the contingent connection between the cause and the effect.

Hetvabhasa is a fallacy of the cause, while sadharana hetvabhasa is a fallacy of the general cause.

Hetvabhasa is a fallacy of the general cause, while sadharana hetvabhasa is a fallacy of the cause.

Hetvabhasa is a fallacy of the effect, while sadharana hetvabhasa is a fallacy of the cause.

Hetvabhasa is a fallacy of the cause, while sadharana hetvabhasa is a fallacy of the effect.

It is the statement of the reason for the causal relationship.

It is the statement of the effect of the causal relationship.

It is the statement of the cause of the causal relationship.

It is the statement of the non-causal relationship.

Nigamana is the deductive inference, while anumana is the inductive inference.

Nigamana is the inductive inference, while anumana is the deductive inference.

Nigamana is the inference from the general to the particular, while anumana is the inference from the particular to the general.

Nigamana is the inference from the particular to the general, while anumana is the inference from the general to the particular.

It is the logical reasoning used to establish the causal relationship.

It is the empirical evidence used to establish the causal relationship.

It is the scriptural authority used to establish the causal relationship.

It is the traditional authority used to establish the causal relationship.

Svatah is the self-caused cause, while paratah is the other-caused cause.

Svatah is the other-caused cause, while paratah is the self-caused cause.

Svatah is the efficient cause, while paratah is the material cause.

Svatah is the material cause, while paratah is the efficient cause.

It is the absence of the cause.

It is the absence of the effect.

It is the absence of both the cause and the effect.

It is the absence of any evidence for the causal relationship.