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Sanskrit text, Unicode transliteration, Word-for-word and English translation of S奴tra 2.2.4:

啶掂�嵿く啶むた啶班�囙�曕ぞ啶ㄠさ啶膏�嵿ぅ啶苦い啷囙ざ啷嵿�氞ぞ啶ㄠお啷囙�曕�嵿し啶む�嵿い啷嵿さ啶距い啷�

惫测补迟颈谤别办腻苍补惫补蝉迟丑颈迟别艣肠腻苍补辫别办峁�a迟迟惫腻迟

vyatireka 鈥� in the absence of anything else; 补苍补惫补蝉迟丑颈迟别岣� 鈥� because of the nonexistence; ca 鈥� and also; 补苍补辫别办峁�a迟迟惫腻迟 鈥� because of the independence.

鈥淸As before creation] there existed no other cause but 辫谤补诲丑腻苍补, so there would be no necessity of any other [cause than the 辫谤补诲丑腻苍补 herself to produce her changes.]鈥� (4)

S奴tra pagination:
础诲丑测腻测补 2:
  No Conflict Between 痴别诲腻苍迟补 and Other Vedic Scriptures;
笔腻诲补 2:
  Refutation of Opposing Views (continued);
础诲丑颈办补谤补峁嘺 1:
  Pradh膩na Cannot be the Cause of the Creation.

Baladeva Vidy膩bh奴峁�a峁嘺鈥檚 commentary (Govinda-bh膩峁�ya)

This additional argument is to be adduced against the 厂腻峁卥丑测补 theory: According to the 厂腻峁卥丑测补 philosophy, 辫谤补诲丑腻苍补 can produce the whole creation independently. Before the beginning of creation, there existed no other cause than 辫谤补诲丑腻苍补. Nor was there the necessity for the existence of any other cause, for all the changes that 辫谤补诲丑腻苍补 undergoes are self-initiated. There is no cause for the actions of 辫谤补诲丑腻苍补 except for 辫谤补诲丑腻苍补 herself. This argument is to be rejected because the actual 厂腻峁卥丑测补 theory is that it is the presence of 辫耻谤耻峁�a or spirit that starts the changes in 辫谤补诲丑腻苍补. Thus even according to 厂腻峁卥丑测补 theory, the 辫谤补诲丑腻苍补 is not the sole creator, but just by proximity the presence of 辫耻谤耻峁�a initiates the changes in some mysterious way. This contradicts the theory that the pure inert matter or 辫谤补诲丑腻苍补 produces this change.

The 厂腻峁卥丑测补s therefore do not consistently say that 辫谤补诲丑腻苍补 produces all changes without extraneous help. Their theory of proximity is also open to objection. If the proximity produces the change, then the 辫耻谤耻峁�a is always in proximity with 辫谤补办峁泃颈, even in the state of pralaya. The result would be that creation would start spontaneously and pralaya could not be maintained. The 厂腻峁卥丑测补s may say that the karmas of the 箩墨惫补蝉 lie dormant during pralaya, so creation cannot start then. But what is preventing the awakening of karma in pralaya? Thus the theory of the 厂腻峁卥丑测补s is self-contradictory.

The same is true of the theories of modern science. For example, materialistic science says that matter can create and organize itself, and there is no need for any outside force. But science also recognizes the influence of time and the laws of material nature; therefore their theory is self-contradictory. They ascribe the complex structure and transformations of matter to evolution driven by chance, but at the same time insist that nature has inviolable laws that are completely deterministic. This is also contradictory; if the laws of nature are perfect, then what is the need for chance? Actually, chance takes the place of the will of God in their theories. So in all the time since the theory of the 厂腻峁卥丑测补s was first presented, nothing has really changed; the materialists鈥� theories are still defective.

The 厂腻峁卥丑测补 philosopher says, 鈥淲e see that when eaten by a cow, grass, creepers, leaves etc. transform themselves into milk through their inherent nature, without the help of any other cause. Similarly, 辫谤补诲丑腻苍补 also transforms herself into the mahat-tattva without the guidance of an intelligent principle.鈥� The author replies to this in the next 蝉奴迟谤补.