Sutra 1.4.3

To this the next Sūtra replies—

3. (Matter in its subtle state) subserves an end, on account of its dependence on him (viz. the Supreme Person).

Matter in its subtle state subserves ends, in so far only as it is dependent on the Supreme Person who is the cause of all. We by no means wish to deny unevolved matter and all its effects in themselves, but in so far only as they are maintained not to have their Self in the Supreme Person. For the fact is that they constitute his body and He thus constitutes their Self; and it is only through this their relation to him that the Pradhāna, and so on, are capable of accomplishing their several ends. Otherwise the different essential natures of them all could never exist,—nor persist, nor act. It is just on the ground of this dependence on the Lord not being acknowledged by the Sāṅkhyas that their system is disproved by us. In Scripture and Smṛti alike, wherever the origination and destruction of the world are described, or the greatness of the Supreme Person is glorified, the Pradhāna and all its effects, no less than the individual souls, are declared to have their Self in that Supreme Person. Compare, e.g. the text which first says that the earth is merged in water, and further on 'the elements are merged in the Mahat, the Mahat in the Unevolved, the Unevolved in the Imperishable, the Imperishable in Darkness; Darkness becomes one with the highest divinity.' And 'He of whom the earth is the body,' etc. up to 'he of whom the Unevolved is the body; of whom the Imperishable is the body; of whom death is the body; he the inner Self of all beings, free from all evil, the divine one, the one God Nārāyaṇa." And Earth, water, fire, air, ether, mind, intellect, egoity—thus eightfold is my nature divided. Lower is this nature; other than this and higher know that nature of mine which has become the individual soul by which this world is supported. Remember that all beings spring from this; I am the origin and the dissolution of the whole Universe. Higher than I there is none else; all this is strung on me as pearls on a thread' (Bha. Gī VII, 4-7). And 'the Evolved is Vishṇu, and the Unevolved, he is the Person and time.—The nature (prakṛti) declared by me, having the double form of the Evolved and the Unevolved, and the soul-both these are merged in the highest Self. That Self is the support of all, the Supreme Person who under the name of Vishṇu is glorified in the Vedas and the Vedānta books.'