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TATTVA-KAUMUDI
Fourthly.- Prakştı and the rest are objects of enjoyment and as such they necessitate the existence of an enjoyer who again must not be an object himself. And the enjoyer must be an intelligent entity. For a non-intelligent principle being devoid of consciousness can never be the enjoyer. This again must be something not made up of pleasure, etc. This can never be the case with Buddhi and the rest. -These latter being made up as they are of the three Guņas which are of the nature of pleasure, pain and delusion, cannot be the enjoyer of these ; for that will involve the absurdity of selfcontradictory action-one-made up of pleasure, pain and delusion, cannot be pleased or pained ; for each of these is contradictory to the one or other phase of the constitution of Buddhi. So we must have an enjoyer over and above Prakrtı and the rest. And this is Spirit.
Fifthly and lastly.-All systems of Philosophy, and all the great men of the past we find striving after final Release. Now this is not possible for Prakrtı or Buddhı. For these latter are, by their constitution, made up of pain and as such can never be released from this. So the object of final Release must be one who has neither pleasure nor pain nor delusion for its constituent element; and such an entity is the Spirit alone.
We have thus shown the necessity of postulating a distinct entity in the shape of Purusa, over and above Prakrti.
The next thing. we have to consider is—What is this Puruşa!-How is it constituted?—What are its properties? -What its aim?--and finally, how and when does it attain final Release? We must take each of these questions one by one.
(1) What is Purusa? It is not the thinking principle, since thinking belongs to the mind. Nor is it the determining principle, since that is allotted to Buddhi. The character of the Spirit is unique. It is none of these, and yet
