Thus having proved the existence of purusha, the _Kārikā_ proceeds to prove his plurality: “_janmamaraṇakaraṇānāṃ pratiniyamādayugapat pravṛtteśca purushabahutvaṃ siddhaṃ traiguṇyaviparyyayācca_.” “From the individual allotment of birth, death and the organs; from diversity of occupations and from the different conditions of the three guṇas, it is proved that there is a plurality of souls.” In other words, since with the birth of one individual, all are not born; since with the death of one, all do not die; and since each individual has separate sense organs for himself; and since all beings do not work at the same time in the same manner; and since the qualities of the different guṇas are possessed differently by different individuals, purushas are many. Patañjali, though he does not infer the plurality of purushas in this way, yet holds the view of the sūtra, _kṛtārthaṃ prati nashṭamapyanashṭaṃ tadanyasādhāraṇatvāt_. “Although destroyed in relation to him whose objects have been achieved, it is not destroyed, being common to others.” Davies, in explaining the former _Kārikā_, says: “There is, however, the difficulty that the soul is not affected by the three guṇas. How can their various modifications prove the individuality of souls in opposition to the Vedāntist doctrine, that all souls are only portions of the one, an infinitely extended monad?” This question is the most puzzling in the Sāṃkhya doctrine. But careful penetration of the principles of Sāṃkhya-Yoga would make clear to us that this is a necessary and consistent outcome of the Sāṃkhya view of a dualistic universe.