We have observed that the idea of Yoga is based on the creative energy of Buddhi or the Sun; that it has Indra and Agni for its Vedic originals; and that it corresponds to the first manifest stage of the cell when the Centrosome acts on the nucleus, and the latter is either quiescent or shows only a little sign of activity. In the light of this we have explained that, according to Yoga, Purusha and Prakrti (God and Nature) exist side by side, but God is the chief creator, and Nature has either a small share in the work of creation, or else is a mere spectator of Purusha's work.
God and Nature: The God of Yoga is characterised by Buddhi which implies certainty of knowledge, and is to be referred to the Sun or the higher energy of the brain, which is, for practical purposes, identified with the Soul. God, therefore, should create by means of Tapas or Heat. His energy may, for practical purposes, be identified with that of the Soul, and he creates the Mind, the elements, their properties, and the senses of knowledge and action.
The Individual Soul: The idea of the individual soul should correspond to that of the supreme Soul. He should be characterised by Buddhi identified, for practical purposes, with the energy of the Soul, and be associated with the Mind, the elements, and the senses of knowledge and action.
Knowledge and Action: As the supreme Purusha is regarded as the chief creator of life, he and the individual soul should both be conceived as actors. But, inasmuch as Buddhi is characterised by certainty of knowledge, the God of Buddhi should have knowledge for his goal. Again, as Yoga admits of the separate existence of Nature or Prakrti, it must agree that an escape from its trammels is necessary for the salvation of the soul, and so believe that knowledge or the renunciation of action is the final end. Hence we should get a dual conception of the supreme and individual soul in Yoga. They should be conceived as actors, but have knowledge or renunciation of action for their end.