The first idea which we should try to grasp is that the Purusa is a Centre in the
Ultimate Reality (Brahman) and transcends manifestation and its limitations. His de-
scent into manifestation through association with Prakrti does not alter his transcen-
dental nature although it modifies Prakrti through which his triple nature denoted by
Sat-Cit-Ananda expresses itself. This triple nature is reflected in the three Gunas, the
correspondences between the aspects of consciousness and Gunas being represented by
the following diagram:
Fig. 10It will be seen from the above diagram that the principle of cognition or awareness
which is included in Ananda of the Vedantic terminology corresponds to the Sattva
Guna. It is because the object of Yoga is Self-realization or obtaining awareness of
one's true nature (I-3) that Sattva Guna plays such an important part in the exposition
of its doctrines.
When the consciousness of the Purusa manifests in the realm of Prakrti it ap-
pears as awareness of the Not-Self and this awareness which expresses itself through
the action of Sattva Guna is called Buddhi. Some confusion is always caused by the
use of the same word—consciousness—both for the transcendent consciousness of the
Purusa which is above the realm of Prakrti and its reflection as awareness within the
realm of Prakrti. When we use the word consciousness in its ordinary sense we always
mean the latter, but there is really no word in English corresponding to the transcen-
dent consciousness of the Purusa of which the consciousness of modern psychology is
a partial and limited manifestation. The word used in Samskrta for pure transcendent
consciousness of Purusa is Citi-Sakti (IV-34) or more generally Caitanyam while the
conditioned consciousness is called generally Samvit (III-35).
When the pure consciousness of the Purusa is associated with Prakrti it be-
comes increasingly conditioned as it descends, plane by plane, these different degrees