(Herewith the section comprising the four Sutras is finished[89].)

So far it has been declared that the Vedanta-passages, whose purport is the comprehension of Brahman being the Self, and which have their object therein, refer exclusively to Brahman without any reference to actions.  And it has further been shown that Brahman is the omniscient omnipotent cause of the origin, subsistence, and dissolution of the world.  But now the Sa@nkhyas and others being of opinion that an existent substance is to be known through other means of proof (not through the Veda) infer different causes, such as the pradhana and the like, and thereupon interpret the Vedanta-passages as referring to the latter.  All the Vedanta-passages, they maintain, which treat of the creation of the world distinctly point out that the cause (of the world) has to be concluded from the effect by inference; and the cause which is to be inferred is the connexion of the pradhana with the souls (purusha).  The followers of Ka/n/ada again infer from the very same passages that the Lord is the efficient cause of the world while the atoms are its material cause.  And thus other argumentators also taking their stand on passages apparently favouring their views and on fallacious arguments raise various objections.  For this reason the teacher (Vyasa)—­thoroughly acquainted as he is with words, passages, and means of proof—­proceeds to state as prima facie views, and afterwards to refute, all those opinions founded on deceptive passages and fallacious arguments.  Thereby he at the same time proves indirectly that what the Vedanta-texts aim at is the comprehension of Brahman.

The Sa@nkhyas who opine that the non-intelligent pradhana consisting of three constituent elements (gu/n/a) is the cause of the world argue as follows.  The Vedanta-passages which you have declared to intimate that the all-knowing all-powerful Brahman is the cause of the world can be consistently interpreted also on the doctrine of the pradhana being the general cause.  Omnipotence (more literally:  the possession of all powers) can be ascribed to the pradhana in so far as it has all its effects for its objects.  All-knowingness also can be ascribed to it, viz. in the following manner.  What you think to be knowledge is in reality an attribute of the gu/n/a of Goodness[90], according to the Sm/ri/ti passage ‘from Goodness springs knowledge’ (Bha.  Gita XIV, 17).  By means of this attribute of Goodness, viz. knowledge, certain men endowed with organs which are effects (of the pradhana) are known as all-knowing Yogins; for omniscience is acknowledged to be connected with the very highest degree of ‘Goodness.’  Now to the soul (purusha) which is isolated, destitute of effected organs, consisting of pure (undifferenced) intelligence it is quite impossible to ascribe either all-knowingness or limited knowledge; the pradhana, on the other hand, because consisting of the three gu/n/as, comprises also in its pradhana state the