ing movement of atoms (by which all combinations
have taken place), and the original movement of the
mind are said to be due to ad@r@s@ta. In V. ii. 17 the movement
of the soul after death, its taking hold of other bodies, the
assimilation of food and drink and other kinds of contact (the
movement and development of the foetus as enumerated in
_Upaskara_) are said to be due to ad@r@s@ta. Salvation (moksa) is
said to be produced by the annihilation of ad@r@s@ta leading to the
annihilation of all contacts and non production of rebirths
Vais'esika marks the distinction between the drsta (experienced)
and the ad@r@s@ta. All the categories that he describes are founded
on drsta (experience) and those unexplained by known experience
are due to ad@r@s@ta These are the acts on which depend all
life-process of animals and plants, the continuation of atoms or
the construction of the worlds, natural motion of fire and air,
death and rebirth (VI. ii. 15) and even the physical phenomena
by which our fortunes are affected in some way or other (V. ii. 2),
in fact all with which we are vitally interested in philosophy.
Ka@nada's philosophy gives only some facts of experience regarding
substances, qualities and actions, leaving all the graver issues of
metaphysics to ad@r@s@ta But what leads to ad@r@s@ta? In answer to
this, Ka@nada does not speak of good or bad or virtuous or
sinful deeds, but of Vedic works, such as holy ablutions (_snana_),
fasting, holy student life (_brahmacarya_), remaining at the house
of the teacher (_gurukulavasa_), retired forest life (_vanaprastha_),
sacrifice (_yajna_), gifts (_dana_), certain kinds of sacrificial
sprinkling and rules of performing sacrificial works according to the
prescribed time of the stars, the prescribed hymns (mantras)
(VI. ii. 2).

He described what is pure and what is impure food, pure
food being that which is sacrificially purified (VI. ii. 5) the contrary
being impure, and he says that the taking of pure food
leads to prosperity through ad@r@s@ta. He also described how

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feelings of attachment to things are also generated by ad@r@s@ta.
Throughout almost the whole of VI. i Ka@nada is busy in showing
the special conditions of making gifts and receiving them. A reference
to our chapter on Mima@msa will show that the later Mima@msa
writers agreed with the Nyaya-Vais`e@sika doctrines in most of their
views regarding substance, qualities, etc. Some of the main points
in which M