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10. And on account of the objections to his view.
The theory of Brahman being the universal cause has to be accepted not only because it is itself free from objections, but also because the pradhâna theory is open to objections, and hence must be abandoned. For on this latter theory the origination of the world cannot be accounted for. The Sânkhyas hold that owing to the soul's approximation to Prakriti the attributes of the latter
are fictitiously superimposed upon the soul which in itself consists entirely of pure intelligence free from all change, and that thereon depends the origination of the empirical world. Now here we must raise the question as to the nature of that approximation or nearness of Prakriti which causes the superimposition on the changeless soul of the attributes of Prakriti. Does that nearness mean merely the existence of Prakriti or some change in Prakriti? or does it mean some change in the soul?--Not the latter; for the soul is assumed to be incapable of change.--Nor again a change in Prakriti; for changes in Prakriti are supposed, in the system, to be the effects of superimposition, and cannot therefore be its cause. And if, finally, the nearness of Prakriti means no more than its existence, it follows that even the released soul would be liable to that superimposition (for Prakriti exists always).--The Sânkhya is thus unable to give a rational account of the origination of the world. This same point will be treated of fully in connexion with the special refutation of the Sânkhya theory. (II, 2, 6.)