It is impossible to find room in the Vedânta-texts for the
non-intelligent pradhâna, the fiction of the Sâ@nkhyas; because it is
not founded on Scripture. How so? Because the quality of seeing, i.e.
thinking, is in Scripture ascribed to the cause. For the passage, Ch.
Up. VI, 2, (which begins: 'Being only, my dear, this was in the
beginning, one only, without a second,' and goes on, 'It thought (saw),
may I be many, may I grow forth. It sent forth fire,') declares that
this world differentiated by name and form, which is there denoted by
the word 'this,' was before its origination identical with the Self of
that which is and that the principle denoted by the term 'the being' (or
'that which is') sent forth fire and the other elements after having
thought. The following passage also ('Verily in the beginning all this
was Self, one only; there was nothing else blinking whatsoever. He
thought, shall I send forth worlds? He sent forth these worlds,' Ait.
Âr. II, 4, 1, 2) declares the creation to have had thought for its
antecedent. In another passage also (Pr. Up. VI, 3) it is said of the
person of sixteen parts, 'He thought, &c. He sent forth Prâ/n/a.' By
'seeing' (i.e. the verb 'seeing' exhibited in the Sûtra) is not meant
that particular verb only, but any verbs which have a cognate sense;
just as the verb 'to sacrifice' is used to denote any kind of offering.
Therefore other passages also whose purport it is to intimate that an
all-knowing Lord is the cause of the world are to be quoted here, as,
for instance, Mu. Up. I, 1, 9, 'From him who perceives all and who knows
all, whose brooding consists of knowledge, from him is born that
Brahman, name and form and food.'

The argumentation of the Sâ@nkhyas that the pradhâna may be called
all-knowing on account of knowledge constituting an attribute of the
gu/n/a Goodness is inadmissible. For as in the pradhâna-condition the