efficiency as metaphysical or transcendental (atindriya) and finds nothing in the cause other than unconditional invariable complements of operative conditions (kara@na-samagri), and nothing in the effect other than the consequent phenomenon which results from the joint operations of the antecedent conditions [Footnote ref 1].  Certain general conditions such as relative space (dik), time (kala), the will of Is’vara, destiny (ad@r@s@ta) are regarded as the common cause of all effects (karyatva-prayojaka).  Those are called sadhara@na-kara@na (common cause) as distinguished from the specific causes which determine the specific effects which are called sadhara@na kara@na.  It may not be out of place here to notice that Nyaya while repudiating transcendental power (s’akti) in the mechanism of nature and natural causation, does not deny the existence of metaphysical conditions like merit (dharma), which constitutes a system of moral ends that fulfil themselves through the mechanical systems and order of nature.

The causal relation then like the relation of genus to species, is a natural relation of concomitance, which can be ascertained only by the uniform and uninterrupted experience of agreement in presence and agreement in absence, and not by a deduction from a certain a priori principle like that of causality or identity of essence [Footnote ref 2].

The material cause such as the clay is technically called the samavayi-kara@na of the jug. Samavaya means as we have seen an intimate, inseparable relation of inherence.  A kara@na is called samavayi when its materials are found inseparably connected with the materials of the effect.  Asamavayi-kara@na is that which produces its characteristics in the effect through the medium of the samavayi or material cause, e.g. the clay is not the cause of the colour of the jug but the colour of the clay is the cause of the colour of the jug.  The colour of the clay which exists in the clay in inseparable relation is the cause of the colour of the jug.  This colour of the clay is thus called the asamavayi cause of the jug.  Any quality (gu@na) or movement which existing in the samavaya cause in the samavaya relation determines the characteristics of the effect is called the asamavayi-kara@na.  The instrumental

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[Footnote 1:  Dr P.C.  Ray’s Hindu Chemistry, 1909, pp. 249-250.]

[Footnote 2:  See for this portion Dr B.N.  Seal’s Positive Sciences of the Ancient Hindus, pp. 263-266. Sarvadars’anasa@mgraha on Buddhism. Nyayamanjari Bha@sa-pariccheda, with Muktavali and Dinakari, and Tarkas@mgraha.  The doctrine of Anyathasiddhi was systematically developed from the time of Ga@nges’a.]

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nimitta and accessory (sahakari) causes are those which help the material cause to produce the effect.  Thus the potter, the wheel and the stick may be regarded as the nimitta and the sahakari causes of the effect.