Note (return) — SA@NKARA'S INTRODUCTION (continued 4)

The Sâ@nkhyas, to make a beginning with them, argue as follows.—Just as jars, dishes, and other products which possess the common quality of consisting of clay are seen to have for their cause clay in general; so we must suppose that all the outward and inward (i.e. inanimate and animate) effects which are endowed with the characteristics of pleasure, pain, and dulness314 have for their causes pleasure, pain, and dulness in general. Pleasure, pain, and dulness in their generality together constitute the threefold pradhâna. This pradhâna which is non-intelligent evolves itself spontaneously into multiform modifications315, in order thus to effect the purposes (i.e. enjoyment, release, and so on) of the intelligent soul.—The existence of the pradhâna is to be inferred from other circumstances also, such as the limitation of all effects and the like316.