follows that It must be infinite, It cannot have any limitation whatever. So each one of these _purushas_ is omnipresent, each is all-pervading, but can act only through fine and gross manifestations of matter. The mind, the self-consciousness, the organs and the vital forces compose what is called the fine body, or what in Christian philosophy is called the “spiritual body” of man. It is this body that comes to reward or punishment, that goes to the different heavens; that incarnates and reincarnates; because we see from the very beginning that the going and coming of the soul (_Purusha_) is impossible. Motion means going and coming, and that which goes from one place to another cannot be omnipresent. It is this _linga-sarira_ (subtle body) which comes and goes. Thus far we see from Kapila’s psychology that the soul is infinite, and that the soul is the only principle that is not an evolution of Nature. It is the only one that is outside of Nature, but It has apparently got bound by Nature. This Nature is around the _Purusha_ and It has identified Itself with Nature. It thinks “I am the _linga-sarira_,” It thinks “I am the gross matter, the gross body,” and as such is enjoying pleasure and pain; but these do not really belong to the soul, they belong to this _linga-sarira_, and to the gross body. When certain nerves are hurt we feel pain. We recognize that immediately. If the nerves in our fingers were dead we could cut the fingers and not feel it. So pleasure and pain belong to the nerve-centres. Suppose my organ of sight is destroyed, I do not feel pleasure or pain from color, although my eyes are there. So it is obvious that pleasure and pain do not belong to the soul. They belong to the mind and the body. The soul has neither pleasure nor pain; it is the Witness of everything, the eternal Witness of things that are going on, but it takes no fruits from any work. “As the sun is the cause of sight in every eye, yet is not itself affected by the defects in any eye; as a piece of crystal appears red when red flowers are placed before it, so this _Purusha_ appears to be affected by pleasure or pain from the reflection cast upon It by Nature, but it remains ever unchanged.” The nearest way to describe Its state is that it is meditation. This meditative state is that in which you approach nearest to the _Purusha_. Thus we see why the meditative state is always called the highest state by the _Yogi_, neither a passive nor an active state, but the meditative state. This is the _Sânkhya_ philosophy.