hereby the principle that between effect and
cause conjunction and disjunction do not take place is violated.[375]
And[376] just as conjunction, and not samavaya, is the connexion in
which every effected substance as soon as it has been produced stands
with the all-pervading substances as ether, &c.--although no motion has
taken place on the part of the effected substance--so also the connexion
of the effect with the cause will be conjunction merely, not samavaya.

Nor is there any proof for the existence of any connexion, samavaya or
sa/m/yoga, apart from the things which it connects. If it should be
maintained that sa/m/yoga and samavaya have such an existence because we
observe that there are names and ideas of them in addition to the names
and ideas of the things connected, we point out that one and the same
thing may be the subject of several names and ideas if it is considered
in its relations to what lies without it. Devadatta although being one
only forms the object of many different names and notions according as
he is considered in himself or in his relations to others; thus he is
thought and spoken of as man, Brahma/n/a learned in the Veda, generous,
boy, young man, father, grandson, brother, son-in-law, &c. So, again,
one and the same stroke is, according to the place it is connected with,
spoken of and conceived as meaning either ten, or hundred, or thousand,
&c. Analogously, two connected things are not only conceived and denoted
as connected things, but in addition constitute the object of the ideas
and terms 'conjunction' or 'inherence' which however do not prove
themselves to be separate entities.--Things standing thus, the
non-existence of separate entities (conjunction, &c.), which entities
would have to be established on the ground of perception, follows from
the fact of their non-perception.--Nor, again[377], does the
circumstance of the word and idea of connexion having for its object the
things connected involve the connexion's permanent existence, since we
have already shown above that one thing may, on account of its relations
to other things, be conceived and denoted in different ways.

Further[378], conjunction cannot take place between the atoms, the soul,
and the internal organ, because they have no parts; for we observe that
conjunction takes place only of such substances as consist of parts. If
the Vai/s/eshika should say that parts of the atoms, soul and mind may
be assumed (in order to e