[Pramāṇa](https://indike.org/pramana/) › [Studies](https://indike.org/pramana/ins) › [Science, technology and education](https://indike.org/pramana/ins.science) › [Vada in Theory and Practice: Studies in Debates, Dialogues and Discussions in Indian Intellectual Discourses](https://indike.org/pramana/ins.science.tripathi-2021) › c8.s5.35 # Vada in Theory and Practice: Studies in Debates, Dialogues and Discussions in Indian Intellectual Discourses c8.s5.35 Vāda in Theory and Practice: Studies in Debates, Dialogues and Discussions in Indian Intellectual Discourses c8.s5.35 - **Language:** English ### [c8.s5.35](https://indike.org/pramana/ins.science.tripathi-2021.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 - [Previous: c8.s5.34](https://indike.org/pramana/ins.science.tripathi-2021.c8.s5.34) - [Next: c8.s5.36](https://indike.org/pramana/ins.science.tripathi-2021.c8.s5.36) - [Up: c8.s5](https://indike.org/pramana/ins.science.tripathi-2021.c8.s5) --- Source: [https://indike.org/pramana/ins.science.tripathi-2021.c8.s5.35](https://indike.org/pramana/ins.science.tripathi-2021.c8.s5.35) · Pramāṇa