The Pradhâna's being the cause of the world would imply a contradiction
of the initial statement, viz. that through the knowledge of one thing
all things are to be known. Now, on the principle of the non-difference
of cause and effect, this initial statement can only be fulfilled in
that way that through the knowledge of the 'Sat', which is the cause,
there is known the entire world, whether sentient or non-sentient, which
constitutes the effect. But if the Pradhâna were the cause, the
aggregate of sentient beings could not be known through it--for sentient
beings are not the effect of a non-sentient principle, and there would
thus arise a contradiction.--The next Sûtra supplies a further reason.