The way of eradicating the root of sorrow is thus the practical enquiry of the Sa@mkhya philosophy [Footnote ref 1].  All experiences are sorrow.  Therefore some means must be discovered by which all experiences may be shut out for ever.  Death cannot bring it, for after death we shall have rebirth.  So long as citta (mind) and puru@sa are associated with each other, the sufferings will continue.  Citta must be dissociated from puru@sa.  Citta or buddhi, Sa@mkhya says, is associated with puru@sa because of the non-distinction of itself from buddhi [Footnote ref 2].  It is necessary therefore that in buddhi we should be able to generate the true conception of the nature of puru@sa; when this true conception of puru@sa arises in the buddhi it feels itself to be different, and distinct, from and quite unrelated to puru@sa, and thus ignorance is destroyed.  As a result of that, buddhi turns its back on puru@sa and can no longer bind it to its experiences, which are all irrevocably connected with sorrow, and thus the puru@sa remains in its true form.  This according to Sa@mkhya philosophy is alone adequate to being about the liberation of the puru@sa.  Prak@rti which was leading us through cycles of experiences from birth to birth, fulfils its final purpose when this true knowledge arises differentiating

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[Footnote 1:  Yoga puts it in a slightly modified form.  Its object is the cessation of the rebirth-process which is so much associated with sorrow {_du@hkhabahla@h sa@msarah heya@h_).]

[Footnote 2:  The word citta is a Yoga term.  It is so called because it is the repository of all sub-conscious states.  Samkhyn generally uses, the word buddhi.  Both the words mean the same substance, the mind, but they emphasize its two different functions.  Buddhi means intellection.]

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puru@sa from prak@rti.  This final purpose being attained the prak@rti can never again bind the purusa with reference to whom this right knowledge was generated; for other puru@sas however the bondage remains as before, and they continue their experiences from one birth to another in an endless cycle.

Yoga, however, thinks that mere philosophy is not sufficient.  In order to bring about liberation it is not enough that a true knowledge differentiating puru@sa and buddhi should arise, but it is necessary that all the old habits of experience of buddhi, all its samskaras should be once for all destroyed never to be revived again.  At this stage the buddhi is transformed into its purest state, reflecting steadily the true nature of the puru@sa.  This is the kevala (oneness) state of existence after which (all sa@mskaras, all avidya being altogether uprooted) the citta is impotent any longer to hold on to the puru@sa, and like a stone hurled from a mountain top, gravitates back into the prak@rti [Footnote ref 1].  To destroy the old sa@mskaras, knowledge alone not being sufficient,