The three gunas of the Sâ@nkhyas when in a state of equipoise form the pradhâna. Beyond the pradhâna there exists no external principle which could either impel the pradhâna to activity or restrain it from activity. The soul (purusha), as we know, is indifferent, neither moves to—nor restrains from—action. As therefore the pradhâna stands in no relation, it is impossible to see why it should sometimes modify itself into the great principle (mahat) and sometimes not. The activity and non-activity (by turns) of the Lord, on the other hand, are not contrary to reason, on account of his omniscience and omnipotence, and his being connected with the power of illusion (mâya).
5. Nor (can it be said that the pradhâna modifies itself spontaneously) like grass, &c. (which turn into milk); for (milk) does not exist elsewhere (but in the female animal).
Let this be (the Sâ@nkhya resumes). Just as grass, herbs, water, &c. independently of any other instrumental cause transform themselves, by their own nature, into milk; so, we assume, the pradhâna also transforms itself into the great principle, and so on. And, if you ask how we know that grass transforms itself independently of any instrumental cause; we reply, 'Because no such cause is observed.' For if we did perceive some such cause, we certainly should apply it to grass, &c. according to our liking, and thereby produce milk. But as a matter of fact we do no such thing. Hence the transformation of grass and the like must be considered to be due to its own nature merely; and we may infer therefrom that the transformation of the pradhâna is of the same kind.
To this we make the following reply.—The transformation of the pradhâna might be ascribed to its own nature merely if we really could admit that grass modifies itself in the manner stated by you; but we are unable to admit that, since another instrumental cause is observed. How? 'Because it does not exist elsewhere.' For grass becomes milk only when it is eaten by a cow or some other female animal, not if it is left either uneaten or is eaten by a bull. If the transformation had no special cause, grass would become milk even on other conditions than that of entering a cow's body. Nor would the circumstance of men not being able to produce milk according to their liking prove that there is no instrumental cause; for while some effects can be produced by men, others result from divine action only[326]. The fact, however, is that men also are able, by applying a means in their power, to produce milk from grass and herbs; for when they wish to procure a more abundant supply of milk they feed the cow more plentifully and thus obtain more milk from her.—For these reasons the spontaneous modification of the pradhâna cannot be proved from the instance of grass and the like.
6. Even if we admit (the Sâ@nkhya position refuted in what precedes, it is invalidated by other objections) on account of the absence of a purpose (on the part of the pradhâna).
Even if we, accommodating ourselves to your (the Sâ@nkhya's) belief, should admit what has been disproved in the preceding Sûtra, viz. that the pradhâna is spontaneously active, still your opinion would lie open to an objection 'on account of the absence of a purpose.' For if the spontaneous activity of the pradhâna has, as you say, no reference to anything else, it will have no reference not only to any aiding principle, but also to any purpose or motive, and consequently your doctrine that the pradhâna is active in order to effect the purpose of man will become untenable. If you reply that the pradhâna does not indeed regard any aiding principle, but does regard a purpose, we remark that in that case we must distinguish between the different possible purposes, viz. either enjoyment (on the part of the soul), or final release, or both. If enjoyment, what enjoyment, we ask, can belong to the soul which is naturally incapable of any accretion (of pleasure or pain)[327]? Moreover, there would in that case be no opportunity for release[328].—If release, then the activity of the pradhâna would be purposeless, as even antecedently to it the soul is in the state of release; moreover, there would then be no occasion for the perception of sounds, &c.[329]—If both, then, on account of the infinite number of the objects of pradhâna to be enjoyed (by the soul)[330], there would be no opportunity for final release. Nor can the satisfaction of a desire be considered as the purpose of the activity of the pradhâna; for neither the non-intelligent pradhâna nor the essentially pure soul can feel any desire.—If, finally, you should assume the pradhâna to be active, because otherwise the power of sight (belonging to the soul on account of its intelligent nature) and the creative power (belonging to the pradhâna) would be purposeless; it would follow that, as the creative power of the pradhâna does not cease at any time any more than the soul's power of sight does, the apparent world would never come to an end, so that no final release of the soul could take place[331].—It is, therefore, impossible to maintain that the pradhâna enters on its activity for the purposes of the soul.
7. And if you say (that the soul may move the pradhâna) as the (lame) man (moves the blind one) or as the magnet (moves the iron); thus also (the difficulty is not overcome).
Well then—the Sâ@nkhya resumes, endeavouring to defend his position by parallel instances—let us say that, as some lame man devoid of the power of motion, but possessing the power of sight, having mounted the back of a blind man who is able to move but not to see, makes the latter move; or as the magnet not moving itself, moves the iron, so the soul moves the pradhâna.—Thus also, we reply, you do not free your doctrine from all shortcomings; for this your new position involves an abandonment of your old position, according to which the pradhâna is moving of itself, and the (indifferent, inactive) soul possesses no moving power. And how should the indifferent soul move the pradhâna? A man, although lame, may make a blind man move by means of words and the like; but the soul which is devoid of action and qualities cannot possibly put forth any moving energy. Nor can it be said that it moves the pradhâna by its mere proximity as the magnet moves the iron; for from the permanency of proximity (of soul and pradhâna) a permanency of motion would follow. The proximity of the magnet, on the other hand (to the iron), is not permanent, but depends on a certain activity and the adjustment of the magnet in a certain position; hence the (lame) man and the magnet do not supply really parallel instances.—The pradhâna then being non-intelligent and the soul indifferent, and there being no third principle to connect them, there can be no connexion of the two. If we attempted to establish a connexion on the ground of capability (of being seen on the part of the pradhâna, of seeing on the part of the soul), the permanency of such capability would imply the impossibility of final release.—Moreover, here as well as before (in the preceding Sûtra) the different alternatives connected with the absence of purpose (on the pradhâna's part) have to be considered[332].—The highest Self, on the other hand (which is the cause of the world, according to the Vedântins), is characterised by non-activity inherent in its own nature, and, at the same time, by moving power inherent in Mâyâ and is thus superior (to the soul of the Sâ@nkhyas).
8. And, again, (the pradhâna cannot be active) because the relation of principal (and subordinate matter) is impossible (between the three gunas).
For the following reason also activity on the part of the pradhâna is not possible.—The condition of the pradhâna consists in the three gunas, viz. goodness, passion, and darkness, abiding in themselves in a state of equipoise without standing to one another in the relation of mutual superiority or inferiority. In that state the gunas cannot possibly enter into the relation of mutual subserviency because thereby they would forfeit their essential characteristic, viz. absolute independence. And as there exists no extraneous principle to stir up the gunas, the production of the great principle and the other effects—which would acquire for its operative cause a non-balanced state of the gunas—is impossible.