hich the action inheres; not a
causal agent.]

[Footnote 299: Every action, /S/a@nkara says, requires an agent, i.e. a
substrate in which the action takes place. If we deny that the jar
exists in the clay even before it is actually originated, we lose the
substrate for the action of origination, i.e. entering into existence
(for the non-existing jar cannot be the substratum of any action), and
have to assume, for that action, other substrates, such as the operative
causes of the jar.]

[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 /k/etana' as
found in some MSS. Other MSS. read /k/etana/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 /S/a@nkara divides the Sutra;
An. Gi. remarks to 'lokezspo, &c.: atmani /k/eti vyakhyaya vi/k/itra/s/
/k/a 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