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Of all the philosophical systems, 厂腻峁卥丑测补 has been considered by all to be most ancient. This occupies a prominent place in all the 艣补蝉迟谤补蝉, since this is either supported or not by every philosophical system. Therefore, the importance of this 艣腻蝉迟谤补 is recognized by all the systems. Though the use of the word 鈥槼�腻峁卥丑测补鈥� is found first of all in the 艢惫别迟腻艣惫补迟补谤补 鲍辫补苍颈峁�a诲^[1] yet 厂腻峁卥丑测补 reflections are found even in the 峁欢惫别诲补 and the other Upanisads. This proves the antiquity of this 艣腻蝉迟谤补. 厂腻峁卥丑测补 is derived from the word 厂补峁僰丑测腻. The word Sa峁卥ya is used in the sense of thinking and counting. Thinking may be with reference to basic principles or knowledge of self. Counting refers to the twenty five principles and 补艣补办迟颈, atu峁ａ弓i etc. The double implication of the word has been set forth by Vij帽膩nabhik峁�u in his preface to 厂腻峁卥丑测补pravacanabh膩峁�ya, by a quotation from the 惭补丑腻产丑腻谤补迟补.

So, 厂腻峁卥丑测补 means knowledge of self through right discrimination. Garbe is of opinion that the word 厂腻峁卥丑测补 was originally used in the sense of counting, and it was then applied to the system of Kapila which enumerates the twenty five principles. Of the standard works on 厂腻峁卥丑测补, three of them are prominent. They are 鈥湷�腻峁卥丑测补s奴tras鈥�, 鈥淭attvasam膩sa鈥� and 鈥�厂腻峁卥丑测补k膩rik膩鈥�. 厂腻峁卥丑测补-pravacanas奴tra which is attributed to Kapila is generally regarded by scholars as a work of 14^th century C.E. 莫svarak峁涐梗峁嘺鈥檚 厂腻峁卥丑测补k膩rik膩 seems to be the earliest available and the most popular work of this system. Besides this 骋补耻岣峚辫腻诲补鈥檚 厂腻峁卥丑测补k膩rik膩bh膩峁�ya and 痴腻肠补蝉辫补迟颈 惭颈艣谤补鈥檚 厂腻峁卥丑测补tattvakaumud墨 are most important.

厂腻峁卥丑测补tattvakaumud墨

厂腻峁卥丑测补tattvakaumud墨 is the famous commentary written by 痴腻肠补蝉辫补迟颈 惭颈艣谤补 on 莫艣varak峁沬峁ａ箛a鈥檚 厂腻峁卥丑测补k膩rik膩. It represents the very soul of the various concepts of the 厂腻峁卥丑测补 Philosophy. This text says that 笔谤补办峁泃颈 binds the 笔耻谤耻峁�a and turns away from him when the purpose is accomplished. Hence, in the ultimate analysis what looks like the bondage of 笔耻谤耻峁�a is really the bondage of 笔谤补办峁泃颈 and what looks like emancipation of 笔耻谤耻峁�a is really the turning away of 笔谤补办峁泃颈. 笔耻谤耻峁�a is left to himself and remain in his 鈥�Kevala鈥� state. In such a state, 笔耻谤耻峁�a looks at 笔谤补办峁泃颈 like a disinterested person. This is the state of Kaivalya. 笔耻谤耻峁�a remains in the 鈥�碍奴峁璦蝉迟丑补-nitya-mukta鈥� state. 痴腻肠补蝉辫补迟颈 惭颈艣谤补 discusses many points in his elucidation of the concept of Apavarga in accordance with the 厂腻峁卥丑测补 System.

He raises significant objections and answers them with points derived from the 碍腻谤颈办补蝉. He has given an illustration to show how 笔谤补办峁泃颈 once separated from a 笔耻谤耻峁�a does not turn to the same 笔耻谤耻峁�a again. A person who is desirous of food takes up the cooking of food. Once that desire is accomplished, the person turns away from it and does not proceed towards it. Similarly Prakrti proceeds to release the 笔耻谤耻峁�a and does not turn to that emancipated 笔耻谤耻峁�a again.

When it is said that 笔谤补办峁泃颈 acts for another's purpose, it implies that 笔谤补办峁泃颈 should be intelligent (cetana). This is a very significant objection anticipated by 痴腻肠补蝉辫补迟颈 惭颈艣谤补 only to answer it in the light of the 厂腻峁卥丑测补 stand that the very 辫谤补惫峁泃迟颈 of 笔谤补办峁泃颈 is for the emancipation of 笔耻谤耻峁�a and this 辫谤补惫峁泃迟颈 is innate in her. That is just as the insentient milk flows for the purpose of nourishing the calf, 笔谤补办峁泃颈 acts as natural for the emancipation of 笔耻谤耻峁�a.

Footnotes and references:

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[1]:

nityo'nity膩n膩峁� cetana艣cetan膩n膩meko ba峥緉膩峁� yo vidadh膩ti k膩m膩n|
tatk膩ra峁嘺峁� s膩峁僰hyayog膩bhipanna峁� j帽膩tv膩deva峁� mucyate sarvap膩艣ai岣�||
艢惫别迟腻艣惫补迟补谤补 鲍辫补苍颈峁�a诲 6.13