History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v7.c94.16.3

v7.c94.16.3

buddhi, consciousness) from which arises *ahaṅkāra*, from which evolve on the one hand the five tanmātras (subtle elements, viz. śabda, sparśa, gandha, rasa, rūpa) and on the other hand *manas* (mind) and the ten *indriyas* (sense organs). From the five subtle elements are evolved the five great elements, earth, water, tejas, vāyu and ākāśa (ether). These are twentyfour²²¹⁶ *tattvas* (categories) and puruṣa is 25th. Pradhāna is distinct from puruṣa and serves the purpose of puruṣa (who is passive and a *sākṣi*) who is distinct from the evolutes of prakṛti and is *bhoktṛ* (and not *kartṛ*). The Sāṅkhya²²¹⁷ does not admit God Prakṛti and puruṣa come together in order that the latter may see its working; just as a blind man and a cripple (a lame man) may come together (and the blind man may carry the lame man on his shoulder, the latter showing the way and both may reach their destination by this joint effort)²²¹⁸ When puruṣa realizes the difference between himself²²¹⁹ and the guṇas constituting Prakṛti he is liberated. Both Sāṅkhya and Yoga treat the external world as real. They both postulate plurality of souls (puruṣas), that are eternal and unchanging. This latter is one of the most crucial differences between Sāṅkhya and advaita Vedānta. It is not necessary for our purpose in this chapter to go into greater details. One more doctrine of the Sāṅkhya is called *satkāryavāda* i. e. the theory that the effect already exists in the cause and does not arise from nothing (S.