necessarily ensues and otherwise could not be. For the relation of cause and effect, the connections might be twofold simple conjunction (samyoga), and constant relation (samavāya). Hence cause may be of three kinds: immediate and direct, as the yarn is of cloth; mediate or indirect, as the weaving is of cloth; and instrumental, as the loom is of cloth.
The problems are soul, body, the senses, the objects of sense, intellect, mind (or the internal organ), production, fault, transmigration, retribution, pain, and emancipation.
The soul, which is the seat of knowledge, is different in each person, and is separate from the body and the senses. Each individual soul is infinite and eternal, and transmigrates according to the works performed in life. So far we see an agreement with Kapila's philosophy. But the Nyaya adds that the Supreme Soul is one, the seat of eternal knowledge, and the maker or former of all things. The body is earthly, the five external senses are also material, and the mind is the organ of the senses.
Intellect is twofold, including memory and concept. A concept is true if derived from clear proof, and is wrong if not derived from proof. Similarly, memory may be right or wrong. The objects of sense are odour, taste, colour, touch, and sound.
Acts are the causes of virtue or vice, of merit or demerit; and the only motive to them is the hedonistic desire to attain pleasure or to avoid pain.
Transmigration is the passing of the soul to succes-
