The Vaiseshika says that there are three kinds of causes for every positive effect, known respectively as the samavayi or upadana-karana, the material cause; the asamavayi-karana, the accidental cause; the nimitta-karana, the efficient or intelligent cause. Thread is the material cause of a cloth, because the latter is in constant relation with the other. According to the definition of the asamavayi-karana given in the verse 4, the combining of threads with one another constitutes the asamavayi-karana of the cloth, because the

act of combining resides in the threads which form the samavayi-karana of the cloth. Again, according to the definition, the colour of the thread is the asamavayi-karana of the colour of the cloth, because the former which gives rise to the latter resides in the thread which forms the substratum (the samavayin) of the cloth, and the cloth again is the substance wherein the colour of the cloth inheres in constant relation and is therefore called the samavayi of that colour. The remaining factors in the causal aggregate comprise (1) what is called the nimitta-karana, the efficient cause like the weaver, and (2) the sahakari or auxiliary cause such as the instruments used by him in producing the cloth out of the thread. Isvara is said to be a mere efficient cause in all effects. And as the efficient cause He is a necessary factor in the creation of the universe; for, we see that without an impulse from a sentient being no effect is ever produced out of a material. Without a potter, for instance, no pot is ever produced out of clay. Isvara being thus only one of the factors in the creation of the universe, to hold that the sole cause of the universe is the sentient Brahman is opposed to all our experience.

5-6. Whencesoever an effect is born, there it abides; a pot abides in clay, a cloth in thread, a finger-ring in gold. Thus say the Vaiseshikas as well as the Naiyayikas.

The Sankhya Theory.

7-8. Rajas, Sattva and Tamas,--these are the three qualities of Pradhana. Rajas is impassioned and mobile; Sattva, pure and luminous; Tamas, dark and concealing: they are the causes of creation, preservation and destruction.

Pradhana, otherwise called Prakriti, is said to be composed of three distinct elements called Gunas perceived as intimately associated, or even identical, with one's own self by those who cannot discriminate between matter and spirit. Rajas, literally the colouring element, is characterised by passion and motion and forms the support by which the other two are held in their place. Sattva, lit. goodness, is very subtle acid light, and is the