anifestation of the supreme
Being.

45. And on account of contradictions.

Moreover, manifold contradictions are met with in the Bhagavata system,
with reference to the assumption of qualities and their bearers.
Eminence of knowledge and ruling capacity, strength, valour, and glory
are enumerated as qualities, and then they are in some other place
spoken of as Selfs, holy Vasudevas, and so on.--Moreover, we meet with
passages contradictory of the Veda. The following passage, for instance,
blames the Veda, 'Not having found the highest bliss in the Vedas
/S/a/nd/ilya studied this /s/astra.'--For this reason also the
Bhagavata doctrine cannot be accepted.

Notes:

[Footnote 314: The characteristics of Goodness, Passion, and Darkness,
the three constituent elements (gu/n/a) of the pradhana. Sa. Ka. 12,
13.]

[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 furn