248 Metaphysics of conscious principle Drashta Part 2

Synopsis of Lesson 248:
Puruṣatattva, the seer principle. It is Cit-tattvam only.
Identity of the Vṛttis with Puruṣa is seeming -–like an echo, a ricochet, a sound which is not real but appears to be one.
The states of Buddhi –Śānta, Ghora, Mūdha reflect in the Puruṣa making Puruṣa seemingly affected by them.  Puruṣa is, in fact, never experiencing any of these states.
Buddhi has a borrowed sentiency; there is Pratyayānupaṣya. Puruṣa is Pratisaṁvedi of Buddhitattva.
This is the theories of reflection:
Vācaspati Miṣra has propounded a single reflection theory: Reflection of Puruṣatattva in Buddhi. Puruṣapratibimbaṁ. Cit-chāyāpatti. Due to Proximity of Puruṣa and Buddhi, shadow of Puruṣa falls on Buddhi. Like Bhāsamana Caitanyam e.g., iron ball appearing to be on fire and translucent by proximity to fire.
There is no Karma of Puruṣatattva. But because of the proximity, there is Mithyā vrtti Tādātyam.
This happens incessantly in the entire lifespan and even after death, until there is Viveka Khyāti. Tattva Vaiṣāradi of Vācaspati Misra and Tattva Kaumudi of Sāṅkhya Karika.
Because of the object, the Citta get the reflected state.
Buddhi seems to be Arthākārita. Because of the object, it can get a state of its own. It becomes Dṛṣṭā by default. This is Kartṛ-karmadoṣa. Though Buddhi is Jada, it appears as if it is the seer. This is Arthākārita Buddhi. There is Puruṣapratibimbaṁ.
Citta needs to be Arthākārita. Moksa will be meaningless and improbable. Purusa becomes Pratisamvedaka. There is incompatibility.
Purusa as taintless, spotless, Paramarthika is at stake. This suggests that Vācaspati Misra's theory is faulty.
Then came the double reflection theory. Mutual reflection or Ubhayavid Pratibimbavadaṁ or Anyunyapratibimbavāda of Vijñāna Bhikṣu.
Puruṣa casts reflection on Buddhi and Buddhi casts a reflection on Puruṣa. This will lead to multiple reflections of infinite numbers. There is a mix-up in position. Puruṣa is actually conscious and Buddhi is seemingly conscious. It is like the illusion of snake imposed on the rope.
Pancaśikhacārya Vacanam predates Patañjali and Vyāsa and has influenced the opinion of Vijñāna Bhikṣu.
Buddhi is Bhogyaśakti and is Parināmi, can get tainted and influenced.
Bhoktruśakti is Aparināmi. It is Puruṣatattva and cannot be influenced.
Can Puruṣa not become the agent to experience and accomplish duties due to the association with Buddhitattva.
Puruṣa is Akarta according to Sāṅkhya, hence some theories hold that Bhoktṛtva can be accepted but not Kartṛtva. The maxim of two opposites staying in the same substrate. This is questionable. Kartṛtvam and Bhoktṛtvam cannot be divided. Puruṣa is possessor and Buddhi is the possessed – Swa and Swami. Eg., Army fights the battle but the King is declared the winner, likewise it is with Puruṣa who, though not the Kartā, is considered as the Kartā.
Two kinds of Kartṛtva Bhāva : 1. Adiṣṭhātru Rupam 2. Upādāna Rupam
Prakrti is Upādānkaraṇam. But because it gets associated with Puruṣa, it is believed that Puruṣa is responsible. Puruṣa neither touches nor gets touched. It is never the doer.
Only the deluded ones believe so.