But the question arises, how is it that there can even be a seeming reflection of purusha in the mind which is altogether non-intelligent? How is it possible for the mind to catch a glimpse of purusha, which illuminates all the concepts of consciousness, the expression “_anupaśya_” meaning that he perceives by imitation (_anukāreṇa paśyati_)? How can purusha, which is altogether formless, allow any reflection of itself to imitate the form of buddhi, by virtue of which it appears as the self—the supreme possessor and knower of all our mental conceptions? There must be at least some resemblance between the mind and the purusha, to justify in some sense this seeming reflection. And we find that the last sūtra of the Vibhūtipāda says: _sattvapurushayoḥ śuddhisāmye kaivalyaṃ_—which means that when the sattva or the preponderating mind-stuff becomes as pure as purusha, kaivalya or oneness is attained. This shows that the pure nature of sattva has a great resemblance to the pure nature of purusha. So much so, that the last stage preceding the state of kaivalya, is almost the same as kaivalya itself, when purusha is in himself and there are no thoughts to reflect. In this state, we see that the mind can be so pure as to reflect exactly the nature of purusha, as he is in himself. This state in which the mind becomes as pure as purusha and reflects him in his purity, does not materially differ from the state of kaivalya, in which purusha is in himself—the only difference being that the mind, when it becomes so pure as this, becomes gradually lost in prakṛti and cannot again serve to bind purusha. I cannot refrain here from the temptation of referring to a beautiful illustration from Vyāsa, to explain the way in which the mind serves the purposes of purusha. _Cittamayaskāntamaṇikalpaṃ sannidhimātropakāri dṛśyatvena svaṃ bhavati purushasya svāminaḥ_ (I. 4), which is explained in _Yoga-vārttika_ as follows: _Tathāyaskāntamaṇiḥ svasminneva ayaḥsannidhīkaraṇamātrāt śalyarishkarshaṇākhyam upakāram kurvat purushasya svāminaḥ svam bhvati bhogasādhanatvāt_, i.e. just as a magnet draws iron towards it, though it remains unmoved itself, so the mind-modifications become drawn towards purusha, and thereby become visible to purusha and serve his purpose.