[Footnote 315:  Viz. the great principle (mahat). ahanka a, &c.  Sa.  Ka. 3.]

[Footnote 316:  The arguments here referred to are enumerated in the Sa.  Ka. 15:  Sa.  Sutras I, 189 ff.]

[Footnote 317:  If we attempt to infer the nature of the universal cause from its effects on the ground of parallel instances, as, for instance, that of an earthen jar whose material cause is clay, we must remember that the jar has sprung from clay not without the co-operation of an intelligent being, viz. the potter.]

[Footnote 318:  As had been asserted above for the purpose of inferring therefrom, according to the principle of the equality of cause and effect, the existence of the three constituents of the pradhana.]

[Footnote 319:  And a thing cannot consist of that of which it is the cause.]

[Footnote 320:  Which differences cannot be reconciled with the Sa@nkhya hypothesis of the object itself consisting of either pleasure or pain, &c.—­’If things consisted in themselves of pleasure, pain, &c., then sandal ointment (which is cooling, and on that account pleasant in summer) would be pleasant in winter also; for sandal never is anything but sandal.—­And as thistles never are anything but thistles they ought, on the Sa@nkhya hypothesis, to be eaten with enjoyment not only by camels but by men also.’  Bha.]

[Footnote 321:  Sa/m/sargapurvakatvaprasa@nga iti gu/n/ana/m/ sa/m/s/ri/sh/t/anekavastuprak/ri/tikatvaprasaktir ity artha/h/.  An.  Gi.]

[Footnote 322:  For they limit one another.]

[Footnote 323:  To proceed to the argument ’from the separateness of cause and effect’ (Sa.  Ka. 15).]

[Footnote 324:  The next sentences furnish the answer to the question how the intelligent Self is known at all if it is not the object of perception.—­Pratyakshatvabhave katham atmasiddhir ity asa@nkya anumanad ity aha, prav/ri/ttiti.  Anumanasiddhasya ketanasya na pravr/i/ttya/s/rayateti dar/s/ayitum evakara/h/.  Katham anumanam ity apekshaya/m/ tatprakara/m/; su/k/ayati kevaleti.  Vailaksha/n/ya/m/ pra/n/adimattvam.  An.  Gi.]

[Footnote 325:  Viz. that whatever moves or acts does so under the influence of intelligence.—­Sadhyapakshanikshiptatva/m/ sadhyavati pakshe pravish/t/atvam eva ta/k/ ka sapakshanizkshiptatvasyapy upalaksha/n/am, anpanyaso na vyabhi/k/arabhumin ity artha/h/.  An.  Gi.]

[Footnote 326:  It might be held that for the transformation of grass into milk no other cause is required than the digestive heat of the cow’s body; but a reflecting person will acknowledge that there also the omniscient Lord is active.  Bha.]

[Footnote 327:  Anadheyati/s/ayasya sukhadukhapraptiparihararupati/s/aya/s/unyasyety artha/h/.  An.  Gi.]

[Footnote 328:  For the soul as being of an entirely inactive nature cannot of itself aim at release, and the pradhana aims—­ex hypothesi—­only at the soul’s undergoing varied experience.]