cannot be perceived by the senses because of their extreme subtlety and not due to non-existence. The Manifested (vyaktam) possessing and dependent on a cause is not eternal, not pervasive, active, inferable, having parts and subordinate; the Unmanifested (avyaktam) is reverse of this. Ishvara Krishna thereafter, explains (Samkhya Karika Sloka11): त्रिगुणमविवेकी विषयः सामान्यमचेतनं प्रसवधर्मि | व्यक्तं तथा प्रधानं तद्विपरीतस्तथा च पुमान् || that the Primordial Nature (pradhanam) like the Manifested is also constituted by three Gunas, non-distinguishable (it cannot be distinguished from itself and so also Mahat and the rest from pradhana), objective, common, non-intelligent and prolific, but the Spirit (pumanam or Purusha) is the reverse of both of them yet similar in some respect. The three gunas though contradictory to each other co-operate and put into effect their single purpose of bringing about emancipation of the Purusha. The existence of indistinguishability etc.; in the Manifest and the Unmanifest is proved from their being constituted of the three gunas and from the absence of their reverse; the existence of the Unmanifest is proved from the effects possessing the attributes of their cause. Manifest is directly perceived because of pleasure, pain and delusion; in the case of Purusha these are non-existent. The 'cause' (unmanifest) must possess the qualities of its 'effect' (manifest), therefore, Pradhana exists. The Unmanifest cause exists because of 1) the finite nature of special objects, 2) homogeneity, 3) evolution being due to the efficiency of cause, 4) the differentiation between cause and effect, 5) the non-difference or merging of the whole world of effects, 6) its operation through the three attributes (gunas) by combination and modification, through difference arising from diverse nature of several receptacles of these attributes. Purusha exists because 1) the avyakta, pradhana, mahat, ahankara and other products exist for the sake of another, 2) of the absence of three gunas and other properties, 3) there must be some controller, 4) there must be some experience, and 5) of the tendency of activities towards final beatitude. Balarama says Pradhana is three gunas itself and therefore cannot be their adhara ('basis' or 'source') whereas Vamsidhara says that gunas are in the form of karana in Mahat, etc.; and in the form of samuha in Pradhana. Badarayana’s refutation of Pradhana Ramanuja and Sankara interpret the word asabadam (meaning not mentioned in the Upanishads) in ईक्षतेर्नाशब्दम् (B.S.I.i.5) to mean the Pradhana of the Samkhyas and na (meaning not) as