[Footnote 378:  It having been shown above that atoms cannot enter into sa/m/yoga with each other, it is shown now that sa/m/yoga of the soul with the atoms cannot be the cause of the motion of the latter, and that sa/m/yoga of soul and manas cannot be the cause of cognition.]

[Footnote 379:  Ekasambandhyakarsha/n/e yatra sambandhyantarakarsha/n/a/m/ tatra sa/m/slesha/h/, sa tu savayavana/m/ jatukash/th/adina/m/ d/ri/sh/t/o na tu niravayavai/h/ savayavanam, ato dvya/n/ukasya savayavasya niravayavena parama/n/una sa nopapadyate.  Brahmavidyabh.]

[Footnote 380:  In answer to the question how, in that case, the practically recognised relation of abode, &c. existing between the cause and the effect is accounted for.]

[Footnote 381:  For they must in that case have a northern end, an eastern end, &c.]

[Footnote 382:  And that on that account the atoms which he considers as the ultimate simple constituents of matter cannot be decomposed.]

[Footnote 383:  Because according to their opinion difference of size constitutes difference of substance, so that the continuous change of size in animal bodies, for instance, involves the continual perishing of old and the continual origination of new substances.]

[Footnote 384:  The following notes on Bauddha doctrines are taken exclusively from the commentaries on the Sa@nkarabhashya, and no attempt has been made to contrast or reconcile the Brahminical accounts of Bauddha psychology with the teaching of genuine Bauddha books.  Cp. on the chief sects of the Buddhistic philosophers the Bauddha chapter of the Sarvadar/s/a/n/asa/m/graha.—­The Nihilists are the Madhyamikas; the Idealists are the Yoga/k/aras; the Sautrantikas and the Vaibhashikas together constitute the class of the Realists.—­I subjoin the account given of those sects in the Brahmavidyabhara/n/a.—­Buddhasya hi madhyamika-yoga/k/ara-sautrantika-vaibhashikasamj/n/akas katvara/h/ sishya/h/.  Tatra buddhena prathama/m/ yan prati sarva/m/ sunyam ity upadish/t/a/m/ te madhyamikas te hi guru/n/a yathokta/m/ tathaiva sraddhaya g/ri/hitavanta iti k/ri/tva napak/ri/sh/t/a/h/ puna/s/ ka taduktasyarthasya buddhyanusare/n/akshepasyak/ri/tatvan notk/ri/sh/t/abuddhaya iti madhyamika/h/.  Anyais tu sishyair guru/n/a sarva/s/unyatva upadish/t/e j/n/anatiriktasya sarvasya sunyatvam astu nameti guruktir yoga iti bauddai/h/ paribhashitopeta/h/ tad upari ka j/n/anasya tu sunyatva/m/ na sa/m/bhavati tathatve jagadandhyaprasa@ngat sunyasiddher apy asa/m/bhava/k/ keti buddhamate a/k/aratvena paribhashita akshepos’pi k/ri/ta iti yoga/k/ara/h/ vij/n/anamatrastitvavadina/h/.  Tadanataram anyai/h/ sishyai/h/ pratitisiddhasya katha/m/ sunyatva/m/ vaktu/m/ sakyam ato j/n/anavad vahyarthos’pi satya ity ukte tarhi tathaiva sos’stu, para/m/ tu so s’numeyo na tu pratyaksha ity ukte tatha@ngik/ri/tyaiva/m/ sishyamatim anus/ri/tya kiyatparyanta/m/ sutra/m/ bhavishyatiti tai/h/ p/ri/sh/t/am atas te sautrantika/h/.  Anye punar yady aya/m/ gha/t/a iti pratitibalad vahyos’rtha upeyate tarhi tasya eva pratiter aparokshatvat sa katha/m/ parokshos’to vahyos’rtho na pratyaksha iti bhasha viruddhety akshipann atas te vaibhashika/h/.]