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The Samkhya-Yoga und the Jaina Theories of Pariņāma
Buddhi which knows or forms its states and when this is reflected in the Puruşa, there is the notion of the person or the experiencer in the Purușa and when the cit is reflected in the Buddhi, there is the knowledge as conscious state in the Buddhi. The notion of the knower as 'I', the experienter cannot be generated in the Buddhi by the reflection of the cit; for the mere reflection cannot be said to be of any purpose. It is when by the reflection of the cit, the states of Buddhi become intelligised, that the Puruşa shines forth through their reflections as the coniser of those states. 19
In all these explanations, it can be seen, attempts are made to remove the defects of the earlier ones and keep the kūțasthanityatva of the Puruşa in tact. But while one explanation removes one drawback, it creates a number of other difficulties which have to be explained away somehow.
In fact, the real source of the difficulty is in regarding the Purușa and the Prakrti as absolutely distinct in character and then finding out some way of bringing them together because in empirical experience this is a felt fact.
The Purpose guiding Pariņāma and the function given to īśvara by Yoga in it
All the Yoga-works hold Isvara responsible for the removal of all barriers in the way of Prakrti's development. 20
Thus, 'the Yoga philosophy differs from the Sāmkhya in this that the Puruşārtha or serviceability to the Puruşa is only the aim or end of the evolution of Prakrti and not actually the agent which 19 YV, on II. 17, SPB. I. 19.
These views summarised from 'Yoga Philosophy' by Das Gupta. 20. SAJTETTO affaizrarei sfaara19774 52 347977: 1 TVS IV. 3. Cf. also 'PATET HEEFTTIHTEETTfqarac i çatai
YV. and Nāgesa vşitti, IV. 3
