 Svabhāvavāda, which is the strongest form of ontological naturalism in Indian scenario, literally means ‘the view of individual nature/essences’ (Bhattacharya, R. 2002). The hard-core naturalists, Cārvākas, admit four types of basic material elements—earth, water, fire and air. They reject atomism, however, since they refuse to admit any imperceptible thing in their ontology, including God, Soul, ākāśa and all kinds of non-natural forces. The material elements are said to possess some qualities naturally. Multifarious objects of this world including living and conscious beings are produced out of the combination of material elements. It is generally held that the nature of any effect is determined by the nature of its cause.The reductionist Cārvākas and the nihilist Ājīvika-s, however, deny any causal connection between the material elements and the compounds arising out of them. The Cārvākas, however, deny any causal connection between the material elements and the compounds arising out of them. Just as fire is naturally hot and water is naturally cold, similarly, they hold, sugarcane is naturally sweet, margosa leaves are naturally bitter and thorns are naturally sharp. They think that further componential or causal analysis is completely redundant. The distinguishing feature of this kind of extreme naturalism is a belief in a fortuitous generation of events (ākasmikatāvāda). Causal relations are supposed to involve necessity, but necessity is not perceptible and whatever is not perceptible cannot be inferred or established by any other means. Udayana argues, in an elaborate critique of this view (Nyāyakusumāñjali I, 4–5), that every event must have a cause because every event without exception has ‘conditional’ (sāpekṣa) existence, because it has ‘occasional’ (kādācitka) existence, i.e., it occurs at a certain time. An eternal entity is always existent and a fictitious entity does not exist at any time: as these are not characterized by occasional existence, these are not caused. The only counter-instance to this rule is prior absence, which has occasional existence but being beginningless has no cause. Cārvākas affirm, however, that an event need not originate from a cause; it may come into being fortuitously. Even the occasional origination of an event is due to the nature of the event and has got nothing to do with its cause.