Even if it were supposed (a system), it would end in absurdity; for it has nothing to inform or to promise.

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6. Even if it were supposed (a system), it would end in absurdity; for it has nothing to inform or to promise.

What good is likely to be wrought by that system which does not recognise Dharma and Adharma (respectively the causes of merit and demerit). (Dharma and Adharma are not object of actual perception. And the Charvaka does not recognise them, since he would not admit anything (to exist) except on the authority of his own senses). Consequently (when he calls his theory a philosophical system, and still fails to recognise Dharma and Adharma) there is a plain self-contradiction; so the system is to be rejected.

The Sutrakara now refutes the theory of another sect of the Sankhyas, that Prakriti (conjointly) with a subordinate soul or Purusha is the cause of the world.

7. If it be said that the Pradhana works like the person and stone, we reply it cannot; for even then it is so (open to the same objection).

Just as only the non-intelligent body connected with the intelligent being lifts up and carries stones, etc., so the non-intelligent Pradhana too, being connected with a subordinate Purusha is capable of activity. But this argument cannot be maintained; for according to the text; “O Lord except by Thee nothing is done, etc.” even there (i.e., over the joint agency as the Pradhana and Purusha) the Lord’s control being exercised, the reasoning employed by the Sankhya fails for want of illustration.

8. If the Purusha be said to be an Anya (i-e., a secondary part) then there would arise the difficulty of explaining the settled relation as principal, (of the soul to the body).

For in the activity of the body, Purusha or the soul is the principal agent (as accepted by the world; and the present view would go against the settled notion that the intelligent being is the principal (or master of the body) as shown by the statement, “Just as the master of the body (the soul) makes use of his body in accomplishing the desired works.”

Another view of the Sankhyas, holding the Pradhana to be subordinate and the Purusha to be the main agent, is refuted (in the following Sutra).

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