_Third argument_: There must be a supreme background of pure consciousness, all our co-ordinated basis of experience. This background is the pure actionless purusha, reflected in which all our mental states become conscious. Davies explains this a little differently, in accordance with a simile in the _Tattva-Kaumudī_, _yathā rathādi yantrādibhiḥ_, thus: “This idea of Kapila seems to be that the power of self-control cannot be predicted of matter, which must be directed or controlled for the accomplishment of any purpose, and this controlling power must be something external to matter and diverse from it. The soul, however, never acts. It only seems to act; and it is difficult to reconcile this part of the system with that which gives to the soul a controlling force. If the soul is a charioteer, it must be an active force.” But Davies here commits the mistake of carrying the simile too far. The comparison of the charioteer and the chariot holds good, to the extent that the chariot can take a particular course only when there is a particular purpose for the charioteer to perform. The motion of the chariot is fulfilled only when it is connected with the living person of the charioteer, whose purpose it must fulfil. _Fourth argument_: Since prakṛti is non-intelligent, there must be one who enjoys its pains and pleasures. The emotional and conceptual determinations of such feelings are aroused in consciousness by the seeming reflection of the light of purusha. _Fifth argument_: There is a tendency in all persons to move towards the oneness of purusha, to be achieved by liberation; there must be one for whose sake the modifications of buddhi are gradually withheld, and a reverse process set up, by which they return to their original cause prakṛti and thus liberate purusha. It is on account of this reverse tendency of prakṛti to release purusha that a man feels prompted to achieve his liberation as the highest consummation of his moral ideal.