In this new creation, the creative agencies of God and avidyā are thus distinguished in that the latter represents the end or purpose of the prakṛti—the ever-evolving energy transforming itself into its modifications as the mental and the material world; whereas the former represents that intelligent power which abides outside the pale of prakṛti, but removes obstructions offered by the prakṛti. Though unintelligent and not knowing how and where to yield so as to form the actual modifications necessary for the realisation of the particular and specific objects of the numberless purushas, these avidyās hold within themselves the serviceability of the purushas, and are the cause of the connection of the purusha and the prakṛti, so that when these avidyās are rooted out it is said that the purushārthatā or serviceability of the purusha is at an end and the purusha becomes liberated from the bonds of prakṛti, and this is called the final goal of the purusha. The ethical problem of the Pātañjala philosophy is the uprooting of this avidyā by the attainment of true knowledge of the nature of the purusha, which will be succeeded by the liberation of the purusha and his absolute freedom or independence—kaivalya—the last realisation of the purusha—the ultimate goal of all the movements of the prakṛti. This final uprooting of the avidyā with its vāsanās directly follows the attainment of true knowledge called prajñā, in which state the seed of false knowledge is altogether burnt and cannot be revived again. Before this state, the discriminative knowledge which arises as the recognition of the distinct natures of purusha and buddhi remains shaky; but when by continual practice this discriminative knowledge becomes strengthened in the mind, its potency gradually grows stronger and stronger, and roots out the potency of the ordinary states of mental activity, and thus the seed of false knowledge becomes burnt up and incapable of fruition, and the impurity of the energy of rajas being removed, the sattva as the manifesting entity becomes of the highest purity, and in that state flows on the stream of the notion of discrimination—the recognition of the distinct natures of purusha and buddhi—free from impurity. Thus when the state of buddhi becomes almost as pure as the purusha itself, all self-enquiry subsides, the vision of the real form of the purusha arises, and false knowledge, together with the kleśas and the consequent fruition of actions, ceases once for all. This is that state of citta which, far from tending towards the objective world, tends towards the kaivalya of the purusha.