[Footnote 361:  Or, more particularly, to the conjunction of the atoms with the souls to which merit and demerit belong.—­Ad/ri/sh/t/apeksham ad/ri/sh/t/avatkshetraj/n/asa/my/ogapeksham iti yavat.  An.  Gi.]

[Footnote 362:  According to the Vai/s/eshikas intelligence is not essential to the soul, but a mere adventitious quality arising only when the soul is joined to an internal organ.]

[Footnote 363:  The soul being all-pervading.]

[Footnote 364:  Which is inadmissible on Vai/s/eshika principles, because sa/m/yoga as being a quality is connected with the things it joins by samavaya.]

[Footnote 365:  Viz. from those things which are united by conjunction.  The argument is that conjunction as an independent third entity requires another connexion to connect it with the two things related to each other in the way of conjunction.]

[Footnote 366:  Viz. the absolute difference of samavaya and sa/m/yoga from the terms which they connect.]

[Footnote 367:  Action (karman), &c. also standing in the samavaya relation to their substrates.]

[Footnote 368:  Our Vai/s/eshika-sutras read ‘pratishedhabhava/h/;’ but as all MSS. of Sa@nkara have ‘pratishedhabhava/h/’ I have kept the latter reading and translated according to Anandagiri’s explanation:  Karyam anityam iti karye vireshato nityatvanishedho na syad yadi kara/n/eszpy anityatvam atozs/n/una/m/ kara/n/ana/m/ nityateti sutrartha/h/.]

[Footnote 369:  Because they also are not perceptible; the ternary aggregates, the so-called trasare/n/us, constituting the minima perceptibilia.]

[Footnote 370:  As they have no cause which could either be disintegrated or destroyed.]

[Footnote 371:  This according to the Vedanta view.  If atoms existed they might have originated from avidya by a mere pari/n/ama and might again be dissolved into avidya, without either disintegration or destruction of their cause taking place.]

[Footnote 372:  The Sa@nkhyas looking on everything (except the soul) as being the pradhana in various forms.—­There is no need of assuming with Govindananda that by the Sa@nkhya of the text we have to understand the Vedanta.]

[Footnote 373:  Yayor dvayor madhya ekam avina/s/yad apara/s/ritam evavatish/th/ate tav ayutasiddhau yathavayavavayavinau.]

[Footnote 374:  The connexion of cause and effect is of course samavaya.]

[Footnote 375:  If the effect can exist before having entered into connexion with the cause, the subsequent connexion of the two is no longer samavaya but sa/m/yoga; and that contradicts a fundamental Vai/s/eshika principle.]

[Footnote 376:  This clause replies to the objection that only those connexions which have been produced by previous motion are to be considered conjunctions.]

[Footnote 377:  A clause meant to preclude the assumption that the permanent existence of the things connected involves the permanent existence of the connexion.]