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.]

[Footnote 378: It having been shown above that atoms cannot enter into
sa/m/yoga with each other, it