under the preceding Sutra, that the term 'the
Undeveloped' signifies, on account of the general subject-matter and
because the body only remains, the body and not the pradhana of the
Sa@nkhyas.--But here the following doubt arises: How can the word
'undeveloped' appropriately denote the body which, as a gross and
clearly appearing thing, should rather be called vyakta, i.e. that which
is developed or manifested?

To this doubt the Sutra replies that what the term avyakta denotes is
the subtle causal body. Anything subtle may be spoken of as Undeveloped.
The gross body indeed cannot directly be termed 'undeveloped,' but the
subtle parts of the elements from which the gross body originates may be
called so, and that the term denoting the causal substance is applied to
the effect also is a matter of common occurrence; compare, for instance,
the phrase 'mix the Soma with cows, i.e. milk' (/Ri/g-veda. S. IX, 46,
4). Another scriptural passage also--'now all this was then undeveloped'
(B/ri/. Up. I, 4, 7)--shows that this, i.e. this developed world with
its distinction of names and forms, is capable of being termed
undeveloped in so far as in a former condition it was in a merely
seminal or potential state, devoid of the later evolved distinctions of
name and form.

3. (Such a previous seminal condition of the world may be admitted) on
account of its dependency on him (the Lord); (for such an admission is)
according to reason.

Here a new objection is raised.--If, the opponent says, in order to
prove the possibility of the body being called undeveloped you admit
that this world in its antecedent seminal condition before either names
or forms are evolved can be called undeveloped, you virtually concede
the doctrine that the pradhana is the cause of the world. For we
Sa@nkhyas understand by the term pradhana nothing but that antecedent
condition of the world.

Things lie differently, we rejoin. If we admitted some antecedent state
of the world as the independent cause of the actual world, we should
indeed implicitly, admit the pradhana doctrine. What we admit is,
however, only a previous state dependent on the highest Lord, not an
independent state. A previous stage of the world such as the one assumed
by us must necessarily be admitted, since it is according to sense and
reason. For without it the highest Lord could not be conceived as
creator, as he could not become active if he were destitute of the
potentiality of act