[Footnote 300:  Which doctrine will be fully discussed in the second pada of this adhyaya.]

[Footnote 301:  Because it has been shown that cause and effect are identical; hence if the cause is known, the effect is known also.]

[Footnote 302:  Which arguments, the commentators say, are hinted at by the ‘and’ of the Sutra.]

[Footnote 303:  The right reading appears to be ‘svayam eva ketana’ as found in some MSS.  Other MSS. read ketana/h/.]

[Footnote 304:  Prak/ri/tibhya iti, pratyakshad/ri/sh/t/apadarthasvabhavebhyo yat para/m/ vilaksha/n/am a/k/aryadyupade/s/agamya/m/ tad a/k/intyam ity arta/h/ An.  Gi.]

[Footnote 305:  This is the way in which Sa@nkara divides the Sutra; An.  Gi. remarks to ’lokezspo, &c.:  atmani keti vyakhyaya vi/k/itra/s/ ka hiti vya/k/ash/t/e.’]

[Footnote 306:  So that if it undergoes modifications it must either change in its entirety, or else—­against the assumption—­consist of parts.]

[Footnote 307:  The last clause precludes the justificatory remark that the stated difficulties can be avoided if we assume the three gu/n/as in combination only to undergo modification; if this were so the inequality of the different effects could not be accounted for.]

[Footnote 308:  As an atom has no parts it cannot enter into partial contact with another, and the only way in which the two can combine is entire interpenetration; in consequence of which the compound of two atoms would not occupy more space than one atom.]

[Footnote 309:  The Sutra is concerned with the body only as far as it is an instrument; the case of extraneous instruments having already been disposed of in Sutra 24.]

[Footnote 310:  The nature (svabhava) of the Lord is, the commentators say, Maya joined with time and karman.]

[Footnote 311:  This clause is an answer to the objection that the Lord might remain at rest instead of creating a world useless to himself and the cause of pain to others.  For in consequence of his conjunction with Maya the creation is unavoidable.  Go.  An.  Avidya naturally tends towards effects, without any purpose.  Bha.

An.  Gi. remarks:  Nanu liladav asmadadinam akasmad eva niv/ri/tter api darsanad i/s/varasyapi mayamayyam lilayam tatha-bhave vinapi sa/my/agj/n/ana/m/ sa/m/sarasamu/kkh/ittir ili tatraha na keti.  Anirva/ky/a khalv avidya paras/yes/varasya ka. svabhavo lileti kokyate tatra na pratitikasvabhavayam anupapattir avataratity artha/h/.]

[Footnote 312:  From this passage we must not—­the commentators say—­infer injustice on the part of the Lord; for the previous merit or demerit of a being determines the specific quality of the actions which he performs in his present existence, the Lord acting as the common cause only (as Parjanya does).]

[Footnote 313:  Ragadveshamoha ragadayas le ka purusha/m/ dukhadibhi/h/ kli/s/yantita kle/s/as tesb/am/ kartneapia/vi/uyanugu/rr/as tabhir aksbipta/m/ dharmadilaksbilaksha/n/a/m/ kurma tadapekshavidya.  An.  Gi.]