अन्यत्राभावाच्च न तृणादिवत् ॥ ४ ॥
@क्षीरभावे धेनूपभुक्ततृणादिवत् प्रधानमपीति न युक्तं वक्तुम्; प्रनडुहादिष्वदर्शनात् तद्भि प्राज्ञाधिष्ठितम् ॥
पुरुषाश्मवदिति चेत्, तथापि ॥ ५ ॥
पुरुषः स्वसंनिधानात्प्रधानं प्रवर्तयति; अन्धपङ्गुपुरुषवत्, @@अयश्चायस्कान्ताश्मवदेिति न प्राज्ञापेक्षेति चेत्-न@@a ; तथापि न प्रधान•
4. Anyatraabhaavaacca na trinaadivat
Not like grass, etc.; because it does not happen in other cases.
It is not right to say that the Pradhana is the cause of the creation. etc. of the world in the same way as grass. etc. are capable of being modified as the milk when they are eaten by the cows; because in the case of bulls. etc. such a transformation is not seen. Therefore the moditication of the grass etc. into the milk etc. also is guided by an intelligent agent.
5. Purusasmavaditi cet tathaapi
And if it is said as in the case of the person and the tone; thus also the Pradhaana cannot be the cause of the creation, etc. of the world.
The self, by his presence. directs the Pradhaana to create the world. This is similar to the case of a blind man guided by a lame one. Another instance is the case of a magnetic stone towards which the iron moves. Therefore the
@ क्षीरीभवद्धेनू A 1, Pr.क्षीरभाविधेनू M 2
@@ अश्मवत् added before. A 1, Pr.अयश्च omitted M 2
@@@ na omitted A 1
