necessary to
complete the sum of causes from what is dependent, collateral,
secondary, superfluous, or inert (i.e. of the relevant from the
irrelevant factors), must depend on the test of expenditure of
energy. This test the Nyaya would accept only in the sense of
an operation analysable into molar or molecular motion (_parispanda
eva bhautiko vyapara@h karotyartha@h atindriyastu vyaparo
nasti._ Jayanta's Manjari Ahnika I), but would emphatically
reject, if it is advanced in support of the notion of a mysterious
causal power or efficiency (_s'akti_) [Footnote ref 1]." With Nyaya all
energy is necessarily kinetic. This is a peculiarity of Nyaya--its
insisting that the effect is only the sum or resultant of the operations
of the different causal conditions--that these operations are of
the nature of motion or kinetic, in other words it firmly holds
to the view that causation is a case of expenditure of energy,
i.e. a redistribution of motion, but at the same time absolutely
repudiates the Sa@mkhya conception of power or productive

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[Footnote 1: Dr P.C. Ray's _Hindu Chemistry_, 1909, pp. 249-250.]

322

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,