We have discussed the nature of purusha and its general relations with the mind. We must now give a few more illustrations. The chief point in which purusha of the Sāṃkhya-Pātañjala differs from the similar spiritual principle of Vedānta is, that it regards its soul, not as one, but as many. Let us try to discuss this point, in connection with the arguments of the Sāṃkhya-Pātañjala doctrine in favour of a separate principle of purusha. Thus the _Kārikā_ says: _saṃghātaparārthatvāt triguṇādiviparyyayādadhishthānāt purusho’sti bhoktṛbhāvāt kaivalyārthaṃ pravṛtteśca_,[16] “Because an assemblage of things is for the sake of another; because there must be an entity different from the three guṇas and the rest (their modifications); because there must be a superintending power; because there must be someone who enjoys; and because of (the existence of) active exertion for the sake of abstraction or isolation (from the contact with prakṛti) therefore the soul exists.” The first argument is from design or teleology by which it is inferred that there must be some other simple entity for which these complex collocations of things are intended. Thus Gauḍapāda says: “In such manner as a bed, which is an assemblage of bedding, props, cotton, coverlet and pillows, is for another’s use, not for its own, and its several component parts render no mutual service, and it is concluded that there is a man who sleeps upon the bed and for whose sake it was made; so this world, which is an assemblage of the five elements, is for use and there is a soul, for whose enjoyment this body, another’s consisting of intellect and the rest, has been produced.”[17] The _second argument_ is that all the knowable is composed of just three elements: first, the element of sattva, or intelligence-stuff, causing all manifestations; second, the element of rajas or energy, which is ever causing transformations; and third, tamas, or the mass, which enables rajas to actualise. Now such a prakṛti, composed of these three elements, cannot itself be a seer. For the seer must be always the same unchangeable, actionless entity, the ever present, ever constant factor in all stages of our consciousness.