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336 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 2. 2. 9. ADH. 1.] The second alternative, too, is not valid, because that is not admitted and because that will be falling in with the view of your opponents ————— SŪTRA 9 “AND IF THERE BE AN INFERENCE IN ANOTHER WAY, (PRADHĀNA CANNOT STILL BE THE CAUSE) ON ACCOUNT OF THE ABSENCE OF THE POWER OF BEING A KNOWER.” Vedānta-pārijāta-saurabha “And if there be an inference” with regard to pradhāna “in another way”, still then “on account of the absence of the power of being a knower” on the part of pradhāna, the world is not due to it. Vedānta-kaustubha Just as there may be the origin of effects, preceded by (pradhāna’s) entering into a state of mutual subordination and preponderance in a way other than the stated, so if an inference be made with regard to pradhāna, still then “on account of the absence of the power of being a knower”, i.e on account of pradhāna being devoid of the power of being a knower, the objections, viz. impossibility of arrangement and the rest, mentioned above, must remain in force. Hence the inference (i.e. the inferrible pradhāna) is not the cause of the world. COMPARISON Rāmānuja and Śrīkaṇṭha Interpretation same, but they read sūtras 5–9 in a different order. Thus:— Nimbārka, etc. Rāmānuja, etc. “Anyatra-bhāvāc ca . .” (Sū. 5). “Anyatra-bhāvāc ca . .” (Sū. 4). “Abhyupagame . .” (Sū. 6). “Puruṣāśmavat . .” (Sū. 5) “Puruṣāśmavat . .” (Sū. 7). “Aṅgitva . .” (Sū. 6). “Aṅgitva . .” (Sū. 8). “Anyathānumitau . .” (Sū. 7) “Anyathānumitau . .” (Sū. 9). “Abhyupagame . .” (Sū. 8).