ue to unknown cause (_ad@r@s@takaritam_) and no explanation
is given as to the nature of this unknown (_ad@r@s@ta_).
It is however said that with the absence of _ad@r@s@ta_ there is no contact
of body with soul, and thus there is no rebirth, and therefore
mok@sa (salvation); pleasure and pain are due to contact of the
self, manas, senses and objects. Yoga is that in which the mind
is in contact with the self alone, by which the former becomes
steady and there is no pain in the body. Time, space, akas'a are
regarded as inactive.

The whole of the sixth book is devoted to showing that gifts
are made to proper persons not through sympathy but on account
of the injunction of the scriptures, the enumeration of certain
Vedic performances, which brings in ad@r@s@ta, purification and impurities
of things, how passions are often generated by ad@r@s@ta,
how dharma and adharma lead to birth and death and how mok@sa
takes place as a result of the work of the soul.

In the seventh book it is said that the qualities in eternal
things are eternal and in non-eternal things non-eternal. The
change of qualities produced by heat in earth has its beginning
in the cause (the atoms). Atomic size is invisible while great size
is visible. Visibility is due to a thing's being made up of many
causes [Footnote ref 1], but the atom is therefore different from those
that have great size. The same thing may be called great and small
relatively at the same time. In accordance with a@nutva (atomic) and
mahattva (great) there are also the notions of small and big. The
eternal size of _parima@n@dala_ (round) belongs to the atoms. Akas'a
and atman are called _mahan_ or _paramamahan_ (the supremely
great or all-pervasive); since manas is not of the great measure
it is of atomic size. Space and time are also considered as being
of the measure "supremely great" (paramamahat), Atomic size
(parima@n@dala) belonging to the atoms and the mind (manas) and
the supremely great size belonging to space, time, soul and ether
(akas'a) are regarded as eternal.

In the second chapter of the seventh book it is said that unity
and separateness are to be admitted as entities distinct from
other qualities. There is no number in movement and quality;
the appearance of number in them is false. Cause and effect are

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[Footnote 1: I have differed from the _Upaskara_ in the interpretation of
this sutra.]