should be considered
eternal (_nitya_). It can be inferred by its effect, for the effect can
only take place because of the cause. When we speak of anything
as non-eternal, it is only a negation of the eternal, so that
also proves that there is something eternal. The non-eternal
is ignorance (_avidya_) [Footnote ref 2]. Colour is visible in a thing
which is great (_mahat_) and compounded. Air (_vayu_) is not perceived to
have colour, though it is great and made up of parts, because it has not
the actuality of colour (_rupasamskara_--i.e. in air there is only
colour in its unmanifested form) in it. Colour is thus visible only
when there is colour with special qualifications and conditions [Footnote
ref 3]. In this way the cognition of taste, smell, and touch is also
explained. Number, measure, separateness, contact, and disjoining, the
quality of belonging to a higher or lower class, action, all these as they
abide in things possessing colour are visible to the eye. The
number etc. of those which have no colour are not perceived by the
eye. But the notion of being and also of genus of quality (gunatva)

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[Footnote 1: I have differed here from the meaning given in _Upaskara_. I
think the three sutras "_Sukhaduhkhajnananispattyavis'esadekatmyam,"
"vyavasthato nana,"_ and _"vastrasamarthyat ca"_ originally meant that
the self was one, though for the sake of many limitations, and also
because of the need of the performance of acts enjoined by the scriptures,
they are regarded as many.]

[Footnote 2: I have differed here also in my meaning from the _Upaskara,_
which regards this sutra "_avidya_" to mean that we do not know of any
reasons which lead to the non-eternality of the atoms.]

[Footnote 3: This is what is meant in the later distinctions of
_udbhutarupavattva_ and _anudbhutarupavattva_. The word _samskara_ in
Vais'e@sika has many senses. It means inertia, elasticity, collection
(_samavaya_), production (_udbhava_) and not being overcome
(_anabhibhava_). For the last three senses see _Upaskara_ IV. i. 7.]

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are perceived by all the senses (just as colour, taste, smell, touch,
and sound are perceived by one sense, cognition, pleasure, pain,
etc. by the manas and number etc. by the visual and the tactile
sense) [Footnote ref 1].

In the second chapter of the fourth book it is said that the
earth, etc. exist in three forms, body, sense, and ob