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 pradhâna with the souls (purusha). The
followers of Ka/n/âda 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
(Vyâsa)--thoroughly acquainted as he is with words, passages, and means
of proof--proceeds to state as primâ 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
Vedânta-texts aim at is the comprehension of Brahman.

The Sâ@nkhyas who opine that the non-intelligent pradhâna consisting of
three constituent elements (gu/n/a) is the cause of the world argue as
follows. The Vedânta-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 pradhâna being the
general cause. Omnipotence (more literally: the possession of all
powers) can be ascribed to the pradhâna 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. Gîtâ XIV, 17).
By means of this attribute of Goodness, viz. knowledge, certain men
endowed with organs which are effects (of the pradhâna) 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