destroyed and the intelligent will becoming indifferent ceases to be the means of her sanction: necessarily then her gunas must fall into a state of equilibrium, the cosmic play must cease, the Purusha return to his immobile repose. But if there were only the one Pyrusha and this recoil of the discriminating principle from its delusions took place, all cosmos would cease. As it is, we see that nothing of the kind happens. A few beings among innumerable millions attain to liberation or move towards it; the rest are in no way affected, nor is cosmic Nature in her play with them one whit inconvenienced by this summary rejection which should be the end of all her processes. Only by the theory of many independent Purushas can this fact be explained. The only at all logical explanation from the point of view of Vedantic monism is that of the Mayavada ; but there the whole thing becomes a dream, both bondage and liberation are circumstances of the unreality, the empirical blunderings of Maya : in reality there is none freed, none bound. The more realistic Sankhya view of things does not admit this phantasmagoric idea of existence and therefore cannot adopt this solution. Here too we see that the multiplicity of souls is an inevitable conclusion from the data of the Sankhya analysis of existence.
The Gita starts from this analysis and seems at first, even in its setting forth of Yoga, to accept it almost wholly. It accepts Prakriti and her three gunas and twenty-four principles; accepts the attribution of all action to the Prakriti and the passivity of the Purusha, accepts the multiplicity of conscious beings in the
