3. Not (i.e. the abode of heaven, earth, &c. cannot be) that which is inferred, (i.e. the pradhâna), on account of the terms not denoting it.
While there has been shown a special reason in favour of Brahman (being the abode), there is no such special reason in favour of anything else. Hence he (the sûtrakâra) says that that which is inferred, i.e. the pradhâna assumed by the Sânkhya-smriti, is not to be accepted as the abode of heaven, earth, &c.--Why?--On account of the terms not denoting it. For the sacred text does not contain any term intimating the non-intelligent pradhâna, on the ground of which we might understand the latter to be the general cause or abode; while such terms as 'he who perceives all and knows all' (Mu. Up. I, 1, 9) intimate an intelligent being opposed to the pradhâna in nature.--For the same reason the air also cannot be accepted as the abode of heaven, earth, and so on.