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Philosophy of Isvara-gītā and it is this intuition that constitutes the real experience of the puruṣa. The word bhoga has an ambiguity in meaning. It sometimes refers to the mental states and at other times to their intuition and it is as the former state that the bhoga is denied of the puruṣa.
The ajñāna (ignorance) in this system means false knowledge. When the purusa intuits the vrttis of the buddhi and thereby falsely regards those vrttis as belonging to itself there is false knowledge which is the cause of the bondage. The intuition in itself is real, but the associations of the intuitive characters with the self are erroneous. When the self knows its own nature as different from the vrttis and as a part of Brahman in which it has an undifferentiated reality, we have what is called emancipation. The existence of the self as undifferentiated with Brahman simply means that the Brahman is the ground-cause, and as such an unchangeable groundcause Brahman is of the nature of pure consciousness. It is in its nature as pure consciousness that the whole world may be regarded as existing in the Brahman of which the prakrti and the puruşa, the one changing by real modifications and the other through the false ascription of the events of prakrti to itself, may be regarded as emergents. The world is ultimately of the nature of pure consciousness, but matter and its changes, and the experience itself are only material and temporary forms bubbling out of it. But since these emergent forms are real emanations from Brahman an over-emphasis on monism would be wrong. The reality consists of both the ground-cause and the emergent forms. Sankara had asserted that the duality was true only so long as the one reality was not reached. But Bhikṣu objecting to it says that since the monistic truth can be attained only by assuming the validity of the processes that imply duality, ultimate invalidation of the dualistic processes will also nullify the monistic conclusion.
