n-intelligent pradhana nor the essentially pure soul can
feel any desire.--If, finally, you should assume the pradhana to be
active, because otherwise the power of sight (belonging to the soul on
account of its intelligent nature) and the creative power (belonging to
the pradhana) would be purposeless; it would follow that, as the
creative power of the pradhana does not cease at any time any more than
the soul's power of sight does, the apparent world would never come to
an end, so that no final release of the soul could take place[331].--It
is, therefore, impossible to maintain that the pradhana enters on its
activity for the purposes of the soul.

7. And if you say (that the soul may move the pradhana) as the (lame)
man (moves the blind one) or as the magnet (moves the iron); thus also
(the difficulty is not overcome).

Well then--the Sa@nkhya resumes, endeavouring to defend his position by
parallel instances--let us say that, as some lame man devoid of the
power of motion, but possessing the power of sight, having mounted the
back of a blind man who is able to move but not to see, makes the latter
move; or as the magnet not moving itself, moves the iron, so the soul
moves the pradhana.--Thus also, we reply, you do not free your doctrine
from all shortcomings; for this your new position involves an
abandonment of your old position, according to which the pradhana is
moving of itself, and the (indifferent, inactive) soul possesses no
moving power. And how should the indifferent soul move the pradhana? A
man, although lame, may make a blind man move by means of words and the
like; but the soul which is devoid of action and qualities cannot
possibly put forth any moving energy. Nor can it be said that it moves
the pradhana by its mere proximity as the magnet moves the iron; for
from the permanency of proximity (of soul and pradhana) a permanency of
motion would follow. The proximity of the magnet, on the other hand (to
the iron), is not permanent, but depends on a certain activity and the
adjustment of the magnet in a certain position; hence the (lame) man and
the magnet do not supply really parallel instances.--The pradhana then
being non-intelligent and the soul indifferent, and there being no third
principle to connect them, there can be no connexion of the two. If we
attempted to establish a connexion on the ground of capability (of being
seen on the part of the pradhana, of seeing on the part of the soul),
the perm