[Pramāṇa](https://indike.org/pramana/) › [Studies](https://indike.org/pramana/ins) › [Polity, law and society](https://indike.org/pramana/ins.polity) › [History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India)](https://indike.org/pramana/ins.polity.kane-1930) › v7.c94.16 # History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v7.c94.16 History of Dharmaśāstra (Ancient and Mediaeval Religious and Civil Law in India) v7.c94.16 - **Language:** English ### [v7.c94.16.1](https://indike.org/pramana/ins.polity.kane-1930.v7.c94.16.1) Before proceeding further the most characteristic and fundamental conceptions of the standard Sāṅkhya must be set out. The most fundamental conception is that there are two entirely distinct essences existing from eternity, viz. \*prakṛti\* (i. e. nature or matter) also called \*pradhāna\* and \*avyakta\*, and \*puruṣa\* (soul or spirit, the knowing subject). The 2nd fundamental conception is that puruṣas are many. Another most characteristic feature of the Sāṅkhya system is the doctrine of three²²¹⁵ \*guṇas\* (factors) called \*sattva\* (light, intelligent), \*rajas\* (energetic, active, domineering), \*tamas\* (coarse, inert, enveloping, dark). Pradhāna or prakṛti or avyakta is said to be constituted by the three guṇas (triguṇātmaka) when they are in equilibrium (Sattvarajastamasām sāmyāvasthā). The Sāṅkhya analysed all physical and mental phenomena. The lowest factor is the heavy impenetrable matter and coarse foolish impulses. They are called \*tamas\* (described as \*guru\*, heavy and \*varaṇaka\*, enveloping). Then there is the factor of constant change in the physical world as well as in the mental. This is called \*rajas\* (\*cala\*, changing and \*upaṣṭambhaka\*, exciting, as the S. Kārikā puts it). The third factor or element in the world is the varied operation of consciousness that leads to knowledge and experience, which is called \*Sattva\* (\*laghu\*, light as opposed to the coarse, merely material objects and \*prakāśaka\*, luminous, as contrasted with \*tamas\*). ### [v7.c94.16.2](https://indike.org/pramana/ins.polity.kane-1930.v7.c94.16.2) These three factors or elements combine in various proportions and make up the evolving universe. The three are called guṇas from several points of view viz they are qualities, they also bind as with a rope the Puruṣa to \*saṁsāra\*. The basis of the universe is to be found in the guṇas. Pradhāna is not different from the guṇas, but it is only the name of the primordial matter before evolution starts. Prakṛti being \*anādi\* and eternal, the Sāṅkhya system did not postulate God as creator, and held God to be a superfluity. The Sāṅkhya propounds a theory of cosmic evolution which is practically as reasonable as any modern theory of evolution. It is probably the earliest attempt to furnish an answer from reason alone to the questions about the origin of the world, about the nature of man and his relation to the physical world and man's future destiny. In the nineteenth century mind and matter were held to be entirely different and atoms were supposed to be indivisible. Modern physics has reduced matter to energy but the nature of this last also is a mystery. Under the Sāṅkhya system, \*puruṣa\* or \*prakṛti\* or both serve no religious purpose. There is no definite or convincing answer as to why puruṣa becomes entangled in the web of prakṛti. The Sāṅkhya simply says that as a result of non-discrimination puruṣa somehow becomes entangled. The Vedāntasūtra refers to \*pradhāna\* as smārta in I. 2. 19 and as '\*ānumānika\*' in I. 4. 1. From Prakṛti evolves \*mahān\* (i. e. ### [v7.c94.16.3](https://indike.org/pramana/ins.polity.kane-1930.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. ### [v7.c94.16.4](https://indike.org/pramana/ins.polity.kane-1930.v7.c94.16.4) Kārikā, verse 9); compare Chān. Up. VI. 2. 2 (kathamasataḥ sajjāyeta) and Gītā II. 16 (nāsato vidyate bhāvo). --- Source: [https://indike.org/pramana/ins.polity.kane-1930.v7.c94.16](https://indike.org/pramana/ins.polity.kane-1930.v7.c94.16) · Pramāṇa