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So the Purusha is witness (Sakshi, साक्षी), a spectator (Drashta, दृष्टा), a by-stander (Madhyastha, मध्यस्थ), solitary (kaivalya, कैवल्य ) passive and indifferent (Udasina, उदासीन).  

So the Purusha is witness (Sakshi, साक्षी), a spectator (Drashta, दृष्टा), a by-stander (Madhyastha, मध्यस्थ), solitary (kaivalya, कैवल्य ) passive and indifferent (Udasina, उदासीन).  

Inference of the Existence of the purush  

==== Inference of the Existence of the Purusha<ref name=":0" /> ====

.„ Intelligence cannot belong to the inteil the intellect is material and is the effect of Te('-t) is non-intelligent. If intelligence is absent *r1-41'-'s —It1 manifest itself in the effect. TherefolnretheauSP cbanlndo distinct principle of intelligence and th;,,' there Princ.N, Purusha or the Self. The insentient body seems sentient on ace union with the Self, and the Self appears as t°1111ntofit Just as a pot with cold water appears to be cold, e ages water seems to be hot, so intellect and the rest seed sentient on account of union with the punlsherntob mutual transfer of properties is like that of fire a. This and i or that of the sun and water. There must be a Supervisor over and above Pradhana or Prakriti. The Supervisor is Purush 'Le a or the Self. Prakriti and its products are objects of enjoyment. There must exist an enjoyer who must be an intelligm principle. This intelligent enjoyer is Purusha or the Self. Just as chair and bench are for the use of another so also this body, senses and mind are for the use of the Self which is immaterial, as it is destitute of attributes and as it is beyond the Gunas. The Purusha is the witness of the Gunas. The Gunas are the objects. Purusha is the witness-subject. Hence, it is not affected by pleasure,pain and delusion which are attributes at the three Gunas, Sattva, Rajas and Tamas, respectiveiy If pain is natural to the Purusha and if the Purusha is no.. naturally free from the action of the Gunas, no salvati°' from rebirth is possible. Purusha and Prakriti—A Contrast c are co tThe characteristics of Prakriti and Puru' Prakriti  contrary in nature. Purusha is consciousness, .r.tive arta), while Prakriti is active Purusha is in. a'te destinjoiree (Arkakriti is non-consciousness. the Gunas, while Prakriti is cha. racterised by the Purusha is 

There must be a Supervisor over and above Pradhana or Prakriti. The Supervisor is Purushs or the Self. Prakriti and its products are objects of enjoyment. There must exist an enjoyer who must be an intelligent principle. This intelligent enjoyer is Purusha or the Self. Just as chair and bench are for the use of another so also this body, senses and mind are for the use of the Self which is immaterial, as it is destitute of attributes and as it is beyond the Gunas. The Purusha is the witness of the Gunas. The Gunas are the objects. Purusha is the witness-subject. Hence, it is not affected by pleasure, pain and delusion which are attributes of the three Gunas, Sattva, Rajas and Tamas, respectively. If pain is natural to the Purusha and if the Purusha is not naturally free from the action of the Gunas, no salvation from rebirth is possible. 

 

==== Purusha and Prakriti—A Contrast<ref name=":0" /> ====

c are co tThe characteristics of Prakriti and Puru' Prakriti  contrary in nature. Purusha is consciousness, .r.tive arta), while Prakriti is active Purusha is in. a'te destinjoiree (Arkakriti is non-consciousness. the Gunas, while Prakriti is cha. racterised by the Purusha is 

11 rtIrtisha is unchmirmr, whih• 1,"11(1.1r . II I:; 4$. rhekliowcr IS l'111"Sliii- th(1 kil()W11 i!; PI ;11(1:111. otiflowoir:1., is If SU hied OF WC SlIC11( Will1Ct-;!;. TIIC (lir! 1 1J,(1,e visible object. ill( To is  1■1/(1‘'

11 rtIrtisha is unchmirmr, whih• 1,"11(1.1r . II I:; 4$. rhekliowcr IS l'111"Sliii- th(1 kil()W11 i!; PI ;11(1:111. otiflowoir:1., is If SU hied OF WC SlIC11( Will1Ct-;!;. TIIC (lir! 1 1J,(1,e visible object. ill( To is  1■1/(1‘'