For if it is said that purusha is one and we have the notion of different selves by his reflection into different minds, it follows that such notions as self, or personality, are false. For the only true being is the one, purusha. So the knower being false, the known also becomes false; the knower and the known having vanished, everything is reduced to that which we can in no way conceive. It may be argued that according to the Sāṃkhya philosophy also, the knower is false, for the pure purusha as such is not in any way connected with prakṛti. But even then it must be observed that the Sāṃkhya-Yoga view does not hold that the knower is false but analyses the nature of the ego and says that it is due to the seeming unity of the mind and purusha, both of which are reals in the strictest sense of the term. Purusha is there justly called the knower. He sees and simultaneously with this, there is a modification of buddhi (mind); this seeing becomes joined with this modification of buddhi and thus arises the ego, who perceives that particular form of the modification of buddhi. Purusha always remains the knower. Buddhi suffers modifications and at the same time catches a glimpse of the light of purusha, so that contact (_saṃyoga_) of purusha and prakṛti occurs at one and the same point of time, in which there is unity of the reflection of purusha and the particular transformation of buddhi. The knower, the ego and the knowable, are none of them false in the Sāṃkhya-Yoga system at the stage preceding kaivalya, when buddhi becomes as pure as purusha; its modification resembles the exact form of purusha and then purusha knows himself in his true nature in buddhi; after which buddhi vanishes. The Vedānta has to admit the modifications of māyā, but must at the same time hold it to be unreal. The Vedānta says that māyā is as beginningless as prakṛti yet has an ending with reference to the released person as the buddhi of the Sāṃkhyists.