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厂腻峁卥丑测补tattvakaumud墨 of 痴腻肠补蝉辫补迟颈 惭颈艣谤补 is a fairly simple and straight forward exposition of the 厂腻峁卥丑测补办腻谤颈办腻. The contribution of 痴腻肠补蝉辫补迟颈 惭颈艣谤补 to 厂腻峁卥丑测补 philosophy may be outlined into five major topics. They are Epistemology, Ontology, Psychology, Phenomenology and Ethics. The Epistemological and Ontological concepts are discussed in this chapter.

Epistemology is concerned with the conditions of the validity of knowledge. The 厂腻峁卥丑测补 System accepts the three 辫谤补尘腻峁嘺蝉 perception, inference and valid testimony. In 痴腻肠补蝉辫补迟颈鈥檚 view, perception is the primary and fundamental of all the sources of valid knowledge. It is most powerful among the means of valid knowledge, because it gives a direct or immediate knowledge of the reality of an object and therefore is the root of all other 辫谤补尘腻峁嘺蝉. 痴腻肠补蝉辫补迟颈 惭颈艣谤补 argues that the sense capacities are only capable of mere sensing for they apprehend sense objects without any mental ordering or verbal characterization whereas the mind perform the task of ordering and verbalizing the impressions of the senses. He divides inference into two kind viz. 惫墨迟补 and a惫墨迟补. He discusses the three fold inferences in terms of positive and exchasionary types placing both 笔奴谤惫补惫补迟 and S膩m膩nyatod峁泂峁璦 under 惫墨迟补, and 艣别峁�a惫补迟 under a惫墨迟补.

痴腻肠补蝉辫补迟颈 says that Vedic testimony is self-evident. It is free from doubt and discrepancy since it is not of a personal origin. He elaborates the three 辫谤补尘腻峁嘺蝉 accepted by 厂腻峁卥丑测补办腻谤颈办腻 and establishes that the other five 辫谤补尘腻峁嘺蝉 recognized by other philosophers which are included in these three. So he doesn鈥檛 reject the other five 辫谤补尘腻峁嘺蝉 but establishes their existence in these three 辫谤补尘腻峁嘺蝉. This is also one of the notable contributions of 痴腻肠补蝉辫补迟颈 惭颈艣谤补 to 厂腻峁卥丑测补.

The 厂腻峁卥丑测补 philosophy advocates the ontological dualism of 笔谤补办峁泃颈 and 笔耻谤耻峁�a. 厂腻峁卥丑测补 postulates 笔谤补办峁泃颈 as the ultimate cause of all worldly existence. It is the equilibrium of three 驳耻峁嘺蝉, i.e., sattva, rajas and tamas. 笔谤补办峁泃颈 is the substratum of the changing phenomena of the world. 厂腻峁卥丑测补 conceives of 笔谤补办峁泃颈 as consisting of mass, energy and illumination in the form of tamas, rajas and sattva. Therefore, 笔谤补办峁泃颈 contains all the potential powers for creating the world all by herself out of herself. This theory of causality of 厂腻峁卥丑测补 is called 鈥�蝉补迟办腻谤测补惫腻诲补鈥� or 辫补谤颈峁嚹乵补惫腻诲补, which establishes that effect pre-exists in the cause. Here 痴腻肠补蝉辫补迟颈 惭颈艣谤补 refutes the causation theories of other systems like a蝉补迟办腻谤测补惫腻诲补, s奴nyav膩da and 惫颈惫补谤迟补惫腻诲补 etc.

笔耻谤耻峁�a is the only sentient principle in 厂腻峁卥丑测补 System. They accept the plurality of 笔耻谤耻峁�a and it is changeless, immutable, and eternal. Bondage of 笔耻谤耻峁�a is caused by non-discrimination between 笔耻谤耻峁�a and 笔谤补办峁泃颈. The attainment of the discriminative knowledge leads to 鈥�siddhi鈥� in 厂腻峁卥丑测补. When the 笔耻谤耻峁�a realizes its aloneness from prak峁泃i it becomes liberated and completely freed from all types of sorrow. The author of 厂腻峁卥丑测补tattvakaumud墨 accepts two types of liberation viz. 闯墨惫补苍尘耻办迟颈 and Videha-mukti.