Footnote 302:[(return)]
Which arguments, the commentators say, are hinted at by the 'and' of the Sûtra.
Footnote 303:[(return)]
The right reading appears to be 'svayam eva ketanâ' as found in some MSS. Other MSS. read ketanah.
Footnote 304:[(return)]
Prakritibhya iti, pratyakshadrishtapadârthasvabhâvebhyo yat param vilakshanam âkâryâdyupadesagamyam tad akintyam ity artah Ân. Gi.
Footnote 305:[(return)]
This is the way in which Sa@nkara divides the Sûtra; Ân. Gi. remarks to 'lokezspo, &c.: âtmani keti vyâkhyâya vikitrâs ka hîti vyâkashte.'
Footnote 306:[(return)]
So that if it undergoes modifications it must either change in its entirety, or else—against the assumption—consist of parts.
Footnote 307:[(return)]
The last clause precludes the justificatory remark that the stated difficulties can be avoided if we assume the three gunas in combination only to undergo modification; if this were so the inequality of the different effects could not be accounted for.
Footnote 308:[(return)]
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:[(return)]
The Sûtra is concerned with the body only as far as it is an instrument; the case of extraneous instruments having already been disposed of in Sûtra 24.
Footnote 310:[(return)]
The nature (svabhàva) of the Lord is, the commentators say, Mâyâ joined with time and karman.
Footnote 311:[(return)]
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 Mâyâ the creation is unavoidable. Go. Ân. Avidyâ naturally tends towards effects, without any purpose. Bhâ.
Ân. Gi. remarks: Nanu lîládâv asmadâdînâm akasmâd eva nivritter api darsanâd îsvarasyâpi mâyâmayyâm lîlâyâm tathâ-bhâve vinâpi samyagjñânam samsârasamukkhittir ili tatrâha na keti. Anirvâkyâ khalv avidyâ parasyesvarasya ka. svabhâvo lîleti kokyate tatra na prâtîtikasvabhâvâyâm anupapattir avataratîty arthah.