of all, all-knowing and all-powerful may, although himself
unmoving, move the universe.--If it finally be objected that (on the
Vedanta doctrine) there is no room for a moving power as in consequence
of the oneness (aduality) of Brahman no motion can take place; we reply
that such objections have repeatedly been refuted by our pointing to the
fact of the Lord being fictitiously connected with Maya, which consists
of name and form presented by Nescience.--Hence motion can be reconciled
with the doctrine of an all-knowing first cause; but not with the
doctrine of a non-intelligent first cause.

3. If it be said (that the pradhana moves) like milk or water, (we reply
that) there also (the motion is due to intelligence).

Well, the Sa@nkhya resumes, listen then to the following instances.--As
non-sentient milk flows forth from its own nature merely for the
nourishment of the young animal, and as non-sentient water, from its own
nature, flows along for the benefit of mankind, so the pradhana also,
although non-intelligent, may be supposed to move from its own nature
merely for the purpose of effecting the highest end of man.

This argumentation, we reply, is unsound again; for as the adherents of
both doctrines admit that motion is not observed in the case of merely
non-intelligent things such as chariots, &c., we infer that water and
milk also move only because they are directed by intelligent powers.
Scriptural passages, moreover (such as 'He who dwells in the water and
within the water, who rules the water within,' B/ri/. Up. III, 7, 4;
and, 'By the command of that Akshara, O Gargi, some rivers flow to the
East,' &c., B/ri/. Up. III, 8, 9), declare that everything in this world
which flows is directed by the Lord. Hence the instances of milk and
water as belonging themselves to that class of cases which prove our
general principle[325] cannot be used to show that the latter is too
wide.--Moreover, the cow, which is an intelligent being and loves her
calf, makes her milk flow by her wish to do so, and the milk is in
addition drawn forth by the sucking of the calf. Nor does water move
either with absolute independence--for its flow depends on the declivity
of the soil and similar circumstances--or independently of an
intelligent principle, for we have shown that the latter is present in
all cases.--If, finally, our opponent should point to Sutra II, 1, 24 as
contradicting the present Sutra, we remark that there we have me