ural authority for
the pradhana. And this pradhana vouched for by Scripture we declare to
be the cause of the world, on the ground of Scripture, Sm/ri/ti, and
ratiocination.

Your reasoning, we reply, is not valid. The passage from the Ka/th/aka
quoted by you intimates by no means the existence of that great
principle and that Undeveloped which are known from the
Sa@nkhya-sm/ri/ti. We do not recognise there the pradhana of the
Sa@nkhyas, i.e. an independent general cause consisting of three
constituting elements; we merely recognise the word 'Undeveloped,' which
does not denote any particular determined thing, but may--owing to its
etymological meaning, 'that which is not developed, not
manifest'--denote anything subtle and difficult to distinguish. The
Sa@nkhyas indeed give to the word a settled meaning, as they apply it to
the pradhana; but then that meaning is valid for their system only, and
has no force in the determination of the sense of the Veda. Nor does
mere equality of position prove equality of being, unless the latter be
recognised independently. None but a fool would think a cow to be a
horse because he sees it tied in the usual place of a horse. We,
moreover, conclude, on the strength of the general subject-matter, that
the passage does not refer to the pradhana the fiction of the Sa@nkhyas,
'on account of there being referred to that which is contained in the
simile of the body.' This means that the body which is mentioned in the
simile of the chariot is here referred to as the Undeveloped. We infer
this from the general subject-matter of the passage and from the
circumstance of nothing else remaining.--The immediately preceding part
of the chapter exhibits the simile in which the Self, the body, and so
on, are compared to the lord of a chariot, a chariot, &c., 'Know the
Self to be the lord of the chariot, the body to be the chariot, the
intellect the charioteer, and the mind the reins. The senses they call
the horses, the objects of the senses their roads. When he (the Self) is
in union with the body, the senses and the mind, then wise people call
him the enjoyer.' The text then goes on to say that he whose senses, &c.
are not well controlled enters into sa/m/sara, while he who has them
under control reaches the end of the journey, the highest place of
Vish/n/u. The question then arises: What is the end of the journey, the
highest place of Vish/n/u? Whereupon the text explains that the highest
Self whi