In the Nyaya-Vaisesika theory, causality is explained in terms of the conjunction of two entities, the cause and the effect.

In Buddhism, ignorance is seen as the root cause of suffering, as it leads to attachment, desire, and ultimately, suffering.

In Advaita Vedanta, Brahman is seen as the ultimate cause of the universe, as it is the source of all existence.

In Samkhya, Prakriti is seen as the material cause of the universe, while Purusha is the efficient cause.

In Mimamsa, scripture is seen as the primary source of knowledge, as it is believed to be the word of God.

In Jainism, Asrava is seen as the primary cause of suffering, as it leads to the accumulation of karmas, which bind the soul to the cycle of rebirth.

In Carvaka, atoms are seen as the ultimate reality, as they are the building blocks of all matter.

In Navya-Nyaya, Vyapti is seen as a key concept in understanding causality, as it refers to the invariable connection between a cause and its effect.

In Buddhism, Nirvana is seen as the primary goal of life, as it is the state of liberation from suffering.

In Advaita Vedanta, Maya is seen as a key concept in understanding causality, as it is the illusion that creates the appearance of duality and separation.

In Samkhya, Kaivalya is seen as the ultimate goal of life, as it is the state of isolation of the Purusha from Prakriti.

In Mimamsa, Apurva is seen as a key concept in understanding causality, as it is the merit that is generated by performing certain actions.

In Jainism, Karma is seen as the primary cause of rebirth, as it is the actions that bind the soul to the cycle of rebirth.

In Carvaka, atoms are seen as the primary cause of everything, as they are the building blocks of all matter.

In Navya-Nyaya, inference is seen as the primary source of knowledge, as it allows us to derive new knowledge from existing knowledge.