Buddhi and Puru@sa.

The question again arises that though puru@sa is pure intelligence,
the gu@nas are non-intelligent subtle substances, how
can the latter come into touch with the former? Moreover,
the puru@sa is pure inactive intelligence without any touch of
impurity and what service or need can such a puru@sa have of
the gu@nas? This difficulty is anticipated by Sa@mkhya, which has
already made room for its answer by assuming that one class of
the gu@nas called sattva is such that it resembles the purity and
the intelligence of the puru@sa to a very high degree, so much so

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[Footnote 1: _Tattvavais'aradi,_ IV. 3; _Yogavarttika,_ I. 24; and
_Pravavanabhasya,_ V. 1-12.]

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that it can reflect the intelligence of the puru@sa, and thus render
its non-intelligent transformations to appear as if they were intelligent.
Thus all our thoughts and other emotional or volitional
operations are really the non-intelligent transformations of the
buddhi or citta having a large sattva preponderance; but by virtue
of the reflection of the puru@sa in the buddhi, these appear as if
they are intelligent. The self (puru@sa) according to Sa@mkhya-Yoga
is not directly demonstrated by self-consciousness. Its
existence is a matter of inference on teleological grounds and
grounds of moral responsibility. The self cannot be directly
noticed as being separate from the buddhi modifications. Through
beginningless ignorance there is a confusion and the changing
states of buddhi are regarded as conscious. These buddhi changes
are further so associated with the reflection of the puru@sa in the
buddhi that they are interpreted as the experiences of the puru@sa.
This association of the buddhi with the reflection of the puru@sa
in the buddhi has such a special fitness (_yogyata_) that it is interpreted
as the experience of the puru@sa. This explanation of
Vacaspati of the situation is objected to by Vijnana Bhik@su.
Vijnana Bhik@su says that the association of the buddhi with the
image of the puru@sa cannot give us the notion of a real person
who undergoes the experiences. It is to be supposed therefore
that when the buddhi is intelligized by the reflection of the puru@sa,
it is then superimposed upon the puru@sa, and we have the notion
of an abiding person who experiences [Footnote ref 1]. Whatever may be the
explanation, it seems that the union of the buddhi with the