 As in the case of knowledge, Śrīharṣa is eventually led to consider the question of whether we should treat the property of causal relevance (kāraṇatva) as primitive. Could we define a causal condition as just that which possesses the property of causal relevance? Śrīharṣa says that this would only be a reasonable strategy if there were some independent reason for thinking that there is such a property. But neither perception nor inference gives us any reason to believe this. Here, Śrīharṣa addresses an argument—offered by Udayana in The Flower Offering of Reason (Nyāyakusumāñjali) 1.5—for the claim that the existence of causal conditions can be established by a form of inference. Udayana’s main premise is that any putative effect is an occasional (kādācitka) entity, i.e., an entity that only arises at certain times and not at others. In order to explain this occasionality, we need to posit a causal condition that brings the putative effect into existence. If that were not the case, then the production of the putative effect—its coming into existence (bhavana)—wouldn’t depend on anything; then, it would be produced all the time (Upādhyāya &amp; Śāstri 1957: 51).