पुरुषाश्मवदिति चेत्, तथापि ॥ ७ ॥
puruṣāśmavaditi cet, tathāpi || 7 ||
puruṣa-aśma-vat—Even as a person or a magnet; iti cet—if it be said; tathāpi—even then.
7. If it, be said (that the Purusha can direct the Pradhana) even as a (crippled) person (can direct a blind man), or a magnet (the iron filings), even then (the difficulty cannot be surmounted).
The Sankhyas hold that though the Purusha is itself inactive yet it can direct the Pradhana; the Sutra refutes it. According to the Sankhyas, the Pradhana is independent, and so it is not in keeping with this to say that it depends on the nearness of the Purusha for its activity, even as the iron filings depend on the magnet for their motion. Moreover, the Purusha being always near the Pradhana, there would be permanency of creation. Again, the case of the lame and the blind is not an apt example, for the lame man can give directions to the blind one and direct him; but since the Purusha is altogeher indifferent according to the Sankhyas, it cannot do that with respect to the Pradhana. In Vedanta, though Brahman is indifferent, yet through Maya It is endowed with attributes and activity; so It becomes the Creator. Again the Purusha and the Pradhana are altogether separate and independent; the one is intelligent and indifferent, the other inert and independent. Now if these two are to be connected, a third principle will be required, and since no such principle is recognized in the Sankhya philosophy, their connection is impossible.