Vada in Theory and Practice: Studies in Debates, Dialogues and Discussions in Indian Intellectual Discourses c8.s5.35

c8.s5.35

Sāṁkhya is attacked from all corners for its concept of *puruṣa* and *prakṛti* and the world as *pariṇāma* (transformation). Haribhadra objects this postulation by saying that if *puruṣa* is *vibhu* and *nitya* (changeless and eternal), then there is no point in putting him in the stages of bondage and liberation. And if *prakṛti* is inanimate and eternal, then also it cannot transform itself to create the world. He then goes on to revise the Sāṁkhya concept of *prakṛti*, suggesting that it may be viewed as *karma-prakṛti*, which in Jaina ontology, is just a part of *pudgala-jagat*. In this way he does not find any problem in accepting the Prakṛtivāda of Sāṁkhya.⁴⁵