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VIIIJ A 1ltiq uity of V aifeika 28 3 description of the categories of substance is not irrelevant, but is the means of proving that our ordinary experience of these cannot explain many facts which are only to be explained on the supposition of adrta proceeding out of the performance of Vedic deeds. In v. i. 15 the movement of needles towards magnets, in v. ii. 7 the circulation of water in plant bodies, v. ii. 13 and IV. ii. 7 the upward motion of fire, the side motion of air, the combining movement of atoms (by which all com- binations have taken place), and the original movement of the mind are said to be due to adrta. 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 Upaskiira) are said to be due to adrta. Salvation (moka) is said to be produced by the annihilation of adrta leading to the annihilation of all contacts and non-production of rebirths. V aiseika marks the distinction between the drta (experienced) and the adrta. All the categories that he describes are founded on dfta (experience) and those unexplained by known experi- ence are due to adrta. 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. Kat:1ada's philosophy gives only some facts of experience regarding substances, qualities and actions, leaving all the graver issues of metaphysics to adrta. But what leads to adrta? In answer to this, Kat:1ada does not speak of good or bad or virtuous or sinful deeds, but of Vedic works, such as holy ablutions (sniilla), fasting, holy student life (brahlllacarya), remaining at the house of the teacher (guruku/aviisa), retired forest life (viillaprastlla), sacrifice (yajna), gifts (diina), certain kinds of sacrificial sprink- Eng 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 con- trary being impure; and he says that the taking of pure food leads to prosperity through adrta. He also described how