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The General Conception of Knowledge
things are equal in both cases. The example of the moon also does not explain the difficulty. If existence of the moon does bring some novelty in the water, we cannot say that it is inactive. Action does not necessarily mean physical movement. It means any kind of change or causation. There is a difference between the mirror with reflection and one without it. This difference implies a change and change implies activity.
Fourthly, the Purusa cannot establish the contact with buddhi without any activity on his part. The impression of prakṛti on Puruşa is impossible without a change on the part of Purusa also. Mere presence of prakṛti cannot bring any change in Puruşa unless the latter also plays some active part. And the moment it is admitted, that the original character is lost and a new one acquired, the function of losing one and acquiring the other is an action, which makes Purușa also an agent; and it is contrary to the Sankhya tenets. The analogy of the crystal also points in the same direction. If it be not due to a certain action in the crystal that it catches a reflection how is it that an opaque stone does not catch it? Therefore, it is plain that cit is agent as well as experient, i.e. a karta and bhokta directly, and not through prakṛti.
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Fifthly, the notion of prakṛti as the agent and Purusa as the experient is also against the principle of ethics. If Puruşa is not doer or responsible for action he cannot be charged with the responsibility of bearing the fruit. The fruit of good or bad deeds must be borne only by the person who is responsible for doing them Moreover, Prakrti, according to Sankhya, cannot work without the reflection of Purusa. Buddhi, the first effect of Prakṛti is not evolved till Purușa does not reflect into it. If independence is the main characteristic of an agent, Buddhi does not enjoy that credit. Similarly, Purusa also cannot be held as absolutely free from the responsibility of doing The relation of Prakṛti and Purusa in the Sankhya system is compared with lame and the blind. Puruşa is lame and Prakṛti the
1. Sankhyakārikā 21
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