Every object has a material cause and an efficient cause. Over and above these there is also a conjunctive agency linking the upádána kárańa [material cause] with the nimitta kárańa [efficient or instrumental cause]. The determination of the firmness or laxity of the relation of the material cause with the efficient cause depends on the degree of conjunctive functions. In the process of creation, Puruśa is the material factor, and Prakrti is the linking force consummating the relation between the material and the efficient causes. As the efficient cause, Puruśa is the primary factor, and Prakrti is the secondary one.

Puruśa is the all-pervading entity, and so no one else except Him can be the material cause. Prakrti, not being all-pervading, is sheltered in Puruśa. In the body of Puruśa, Prakrti can only work as much as She is given opportunity to by Puruśa. And so, in the science of creation, Puruśa alone as the doer entity is the chief efficient or instrumental cause; and since Prakrti has been posing as the doer with the authority given to Her by Puruśa, She is the subordinate efficient cause. The distortions or expressions which are taking place in the material cause through the efficient cause and which we call worldly manifestations, are effected by the three guńas [attributes or binding principles: sattva, rajah and tamah] of Prakrti. This accounts for Prakrti being the linking force between the efficient cause and the material cause. So the firmness or feebleness of the object-body fully depends upon the degree of the influence of Prakrti.

The role of Puruśa is foremost in all the spheres. Prakrti only acts to whatever extent Puruśa has authorized or authorizes Her to act. In the process of evolution, Puruśa gives Prakrti the authority to work, and She goes on working. The subtle Puruśa goes on attaining crudity gradually due to the bondage of the three guńas of Prakrti. In the ultimate state of His crudity, Puruśa slowly and gradually keeps shrivelling up the opportunity and liberty of Prakrti previously given to Her, and thus the crudified Puruśa, gradually regaining His subtlety, returns to His own ultimate characteristic state. The flow of manifestations of the Puruśadeha [Cognitive Body] under the binding influence of Prakrti is what we call saiṋcara [extroversion from the subtle to the crude], while the gradual process of liberation that results in the Puruśadeha due to progressive looseness of the bondage is what we call pratisaiṋcara [introversion from the crude to the subtle]. It is now abundantly clear that even though Prakrti is free to make honest use of Her acquired power, the attainment or non-attainment of this power depends on Puruśa, or Citishakti [Cognitive Principle], and so we have to say, Prakrti is but the characteristic of Puruśa Himself – Shaktih Sá Shivasya Shaktih.