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 /S/a@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 /k/atvara/h/
/s/ishya/h/. Tatra buddhena prathama/m/ yan prati sarva/m/ /s/unyam ity
upadish/t/a/m/ te madhyamikas te hi guru/n/a yathokta/m/ tathaiva
/s/raddhaya g/ri/hitavanta iti k/ri/tva napak/ri/sh/t/a/h/ puna/s/ /k/a
taduktasyarthasya buddhyanusare/n/akshepasyak/ri/tatvan
notk/ri/sh/t/abuddhaya iti madhyamika/h/. Anyais tu /s/ishyair guru/n/a
sarva/s/unyatva upadish/t/e j/n/anatiriktasya sarvasya /s/unyatvam astu
nameti guruktir yoga iti bauddai/h/ paribhashitopeta/h/ tad upari /k/a
j/n/anasya tu /s/unyatva/m/ na sa/m/bhavati tathatve
jagadandhyaprasa@ngat sunyasiddher apy asa/m/bhava/k/ /k/eti buddhamate
a/k/aratvena paribhashita akshepos'pi k/ri/t