If it be said that the Pradhana can be the Cause) as seen in the case of milk or water; (“no” we reply); for even there (there is the intelligent being guiding it).

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3. (If it be said that the Pradhana can be the Cause) as seen in the case of milk or water; (“no” we reply); for even there (there is the intelligent being guiding it).

It is not right to hold that even the non-intelligent Pradhana may be active as in the case of milk curdling or water flowing, etc. For the Shruti says, that even there the activity is caused by the Lord, as conveyed by the text, “All the different rivers abide by the command of this Imperishable (Lord), O Gargi, the rivers which take their rise in the mountains of Shveta, etc., and flow indifferent directions, some to the east, some to the west,” (Bri. V. viii. 9) “By this (Lord) indeed milk becomes curd, etc.”

4. If there were no Lord, there would result the absence of all activity. Hence (the materialistic theory) is not worthy of regard.

From the text, “O Lord except by Thee whether near or far off nothing is done by anybody (R. V. X. 112. 9), without the Lord (to guide), no activity could exist (is possible). Therefore, the system that supposes non-intelligent matter to be the absolute cause of the world is not worthy of regard (among the wise).

In this Adhikarana, that sub-division of the Sankhya system is refuted, which admits also a Lord. For there it is held that just as out of earth itself grass and other things are produced, favoured by Parjanya (the god of rains), so with the favour of a Lord, the world is produced out of the Pradhana. To refute this view, the Sutrakara says:

5. And because the world does not rest on any other than Brahman, the Lord is not merely a favorer as (Parjanya is) in the case of grass, etc.

From the texts, “Whatever there is of the world that is seen or heard of, Narayana stands pervading it, in’ and out.” “In Brahman alone this (world) has risen, on Brahman it stands, into Brahman it retires, Brahman alone is below Brahman alone is above, Brahman is in the middle, Brahman is on every side; (and) Brahman indeed is all this (i.e., all this is wholly dependent upon; Brahman,) (Bri IV., V.), etc., it is plain the world does not depend on any other than Brahman. The Lord cannot be said to be only a mere favorer like the cloud (Parjanya) in the case of grass, etc. “The Lord Hari who rules the worlds, again wishing to create the world of names and forms supported by Himself destitute of gross names and forms, accompanied, (out of grace), Lakshmi impelled by His (own) power — Lakshmi who, being under the control of the Lord and keeping control over the souls in bondage was about to proceed with the work of creation." From this and the following statement in the Bhagavata “Matter, action and time," etc., implied by the word, ‘and/ the very existence, etc., of Prakriti are apparently in the gift of the Lord.

Now the system of the Lokayata or Charvaka is refuted.

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