________________
TATTVA-KAUMUDI
The next question that presents itself to us is-how does. Puruşa attain to this wisdom and thence to final emancipa. fion? This wisdom arises from a constant study of the Sā mkhya Philosophy, when the Attribute of Sattva is paramount in one's constitution and the others have almost ceased to exist. The Purusa then sees Nature and its constituents in their true light and finds out His mistake and so shakes off all mistaken preconceptions about self, and thus becomes free from the self-imposed bonds of Buddhi, and finally retires from meterpsychosis and attains final Beatitude.
Having thus said all that we had to say about Prakti and Puruşa we must look a little into the details of the process of creation.
We have already said that Prakrtı is the rootless Root of the Universe. From this Prakrtı emanates Buddhi, to which the technical name of Mahat or the Great Principle is given, it is the Cosmic Mind. From this Buddhi proceeds A hankūra or the l-principle. From this again emanate the eleven, senses and the five subtle elements of sound, odour. taste, colour and touch. And from these latter five, proceed the five gross substances-Earth,:Water, Fire, Air and Ākās'a, First in this scale comes Buddhı. This is defined as the principle of adhyavasāya. This term literally means “ascertainment" and in explaining this term, the writers exemplify it as the determination that this is to be done by me." It would thus appear that the functions of this principle are the same as those attributed by Western psychologists to will. But the Samkhya Buddhi is not mere will. It is Will and Intellect combined. For in the opinion of the majority of Western psychologists-specially of those belonging to the Kantian School -" Intellect contemplates the circumstances calling for action and provides the rule of conduct : Will controls the disposition in harmony with the dictates of intelligence." The Sāmkhyas attribute both these functions