There are five arguments offered by Isvarakrishna for the existence of Prakrti. These are as follows;
- The world is constituted of manifold of objects. The existence of all the objects must have a cause. This is so because they themselves can’t be the cause of their creation. Further, they are limited, dependent, relative and have an end. Hence, the cause which creates them should be unlimited, exists beyond creation and destruction, independent and eternal. Such a cause is the Prakrti.
- The world is an amalgam of all varieties of objects. However, some common qualities are found among all the objects. As a result, pleasure, pain, and indifference subsist among all varieties of objects. This implies that there should be a common cause which possesses these three qualities (pleasure, pain and indifference) and share in all the objects once they created. This cause is Prakrti.
- The activity is generated in the potent cause. All effects arise out of causes in which they were present in an unmanifest form. Evolution means the manifestation of that which is involved. The world of objects which are effect must therefore be implicitly contained in some world cause.
- Every cause has its effect. Thus, cause and effect are distinct from each other although the effect exists in its material cause prior to its production (satkâryavâda). By implication therefore, the universe must have a cause. This cause unmanifests the universe in its totality. This cause in nothing but the Prakrti.
- Sâmkhya satkâryavâda accepts the cause-effect relation as an inherence form which implies every effect inheres in its material cause. This holds that if the effect rolls back toward its cause, then it will dissolve in its cause. This helps to maintain the homogeneity in the universe. The balance universe from where everything manifold is regarded as Prakrti.