To recapitulate, we see that there is an immanent purpose in prakṛti which connects it with the purushas. This purpose is, however, blind and cannot choose the suitable lines of development and cause the movement of Prakṛti along them for its fullest realisation. Prakṛti itself, though a substantial entity, is also essentially of the nature of conserved energy existing in the potential form but always ready to flow out and actualise itself, if only its own immanent obstructions are removed. Its teleological purpose is powerless to remove its own obstruction. God by His very presence removes the obstacles, by which, prakṛti of itself moves in the evolutionary process, and thus the purpose is realised; for the removal of obstacles by the influence of God takes place in such a way that the purpose may realise its fullest scope. Realisation of the teleology means that the interests of purusha are seemingly affected and purusha appears to see and feel in a manifold way, and after a long series of such experiences it comes to understand itself in its own nature, and this being the last and final realisation of the purpose of prakṛti with reference to that purusha all connections of prakṛti with such a purusha at once cease; the purusha is then said to be liberated and the world ceases for him to exist, though it exists for the other unliberated purushas, the purpose of the prakṛti with reference to whom has not been realised. So the world is both eternal and non-eternal, i.e. its eternality is only relative and not absolute. Thus the _Bhāshya_ says the question “whether the world will have an end or not cannot be directly answered. The world-process gradually ceases for the wise and not for others, so no one-sided decision can be true” (IV. 33). BOOK II. ETHICS AND PRACTICE CHAPTER VIII MIND AND MORAL STATES