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厂腻峁僰丑测补 is one of the oldest systems of Indian philosophy, attributed to the sage Kapila. This system represents the most interesting and fascinating phases of Indian religion and thought. 厂腻峁僰丑测补 is an exponent of dualistic realism as it advocates the clear-cut dualism of 笔谤补办峁泃颈 and 笔耻谤耻峁�a.

厂腻峁僰丑测补 recognizes twenty five principles, among which two are regarded as the ultimate realities viz. [the following] are the evolutes of 笔谤补办峁泃颈,

• mahat,
• 补丑补峁僰腻谤补,
• 辫补帽肠补箩帽腻苍别苍诲谤颈测补,
• 辫补帽肠补办补谤尘别苍诲谤颈测补,
• manas,
• 辫补帽肠补迟补苍尘腻迟谤补 and
• 辫补帽肠补尘补丑腻产丑耻迟补.

Accordig to 厂腻峁僰丑测补 system, the second ultimate reality 笔耻谤耻峁�a is as an absolute and independent entity. 笔耻谤耻峁�a is quite opposite of 笔谤补办峁泃颈 in nature. It is pure, conscious and beyond change and silent scpactator. It has neither beginning nor end. By nature, 笔耻谤耻峁�a is inactive, a mere witness, a solitary, indifferent and a passive spectator which is beyond the perceptual experience. The term 笔耻谤耻峁�a can be traced in the 笔耻谤耻峁�a 蝉奴办迟补 of 峁欢惫别诲补 to denote both the 膧迟尘补苍 which signifies the embodied being or personality and the Supreme creator.^[1] This 蝉奴办迟补 declares that all beings are only a forth of the Supreme Spirit (笔耻谤耻峁�a) has thousand heads, thousand eyes, and thousand feet and that pervading the entire universe, he extends ten digits beyond.^[2]

In the 鲍辫补苍颈峁�a诲蝉 also the term 笔耻谤耻峁�a is used in many senses viz., the Supreme unchangeable reality, absolute, eternal, immortal and unconditional. The central principle of the Upanisadic teaching is involved in the equation of Brahman and 膧迟尘补苍. In the light of Upanisadic teaching, 笔耻谤耻峁�a is 膧迟尘补苍.

Ka峁環a 鲍辫补苍颈峁�a诲 says,

鈥楾he 膧迟尘补苍 is something which can never die, nor it is born. He springs from nothing. He is unborn and eternal.鈥�^[3]

The Mundaka 鲍辫补苍颈峁�a诲 states 笔耻谤耻峁�a as partless and pure.^[4]

In the I艣a 鲍辫补苍颈峁�a诲, the trem 笔耻谤耻峁�a is used to signify God. The I艣a 鲍辫补苍颈峁�a诲 辫谤辞肠濒补颈尘蝉鈥�

鈥极 笔耻峁�a苍 the sole seer, O controller, O Sun, offspring 笔谤补箩腻辫补迟颈, spread forth your rays and gather up your radient light that I may behold you of loviest form.鈥�^[5]

The concept of 笔耻谤耻峁�a is scattered in all most all the branches of Sanskrit literature like in 笔耻谤腻峁嘺蝉, epics, 骋墨迟腻 and also in philosophical systems. The Aitareya 鲍辫补苍颈峁�a诲 said that nirgu峁嘺 Brahman is pure consciousness and it is the basis of everything. 笔耻谤耻峁�a is the conscious, all pervading Reality that dwells in the everything.^[6]

In the epic 惭补丑腻产丑腻谤补迟补 also the word 笔耻谤耻峁�a indicates the both individual and Supreme Self. This highest spiritual Reality is devoid of beginning and end. He is eternal, devoid of all kinds of misery and pleasure.^[7] Like the 厂腻峁僰丑测补, 惭补丑腻产丑腻谤补迟补 also states 笔耻谤耻峁�a as 箩帽补.^[8]

The 叠丑补驳补惫补迟驳墨迟腻 is one of the most important scriptures of Hinduism where the term 笔耻谤耻峁�a is used in different senses. Firstly, the term 笔耻谤耻峁�a is used in the sense of God i.e., Lord 碍峁涐梗峁嘺. Secondly 笔耻谤耻峁�a is used in the sense of embodied selves.^[9]

Footnotes and references:

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[1]:

峁欢惫别诲补 , 10.90.3

[2]:

Ibid., 10.90.1

[3]:

na j膩yate mriyate v膩 vipa艣cinn膩ya峁� kuta艣cinna vabh奴va ka艣cit/
ajo 苍颈迟测补岣� 艣膩svato鈥檡a峁� pur膩峁噊 na hanyate hanyam膩ne 艣ar墨re.// KU., 2.18

[4]:

divyo hym奴rta岣� 辫耻谤耻峁�a岣� sab膩hy膩bhyantaro hyaja岣�/
apr膩峁噊 hyaman膩岣� 艣ubhro hyak峁�ar膩t 辫补谤补迟补岣�// 惭耻峁囜笉补办辞辫补苍颈峁�a诲 , 2.1.2;

[5]:

辫奴峁�a苍苍别办补谤峁�e yama 蝉奴谤测补 辫谤腻箩腻辫补迟测补 惫测奴丑补 ra艣min sam奴岣�/
tejo yatte 谤奴辫补峁� kaly膩峁嘺tama峁� tatte pa艣y膩mi yo鈥檚膩vasau 辫耻谤耻峁�a岣� so鈥檋amasmi// 莫艣辞辫补苍颈峁�a诲,16, trans by S. Radhakrishnan.

[6]:

Aitareyopani峁�ad , 1.1.1. and 3.1.3

[7]:

an膩ditv膩damaddhyat v膩danantatv膩cca so鈥�惫测补测补岣�/
atyeti sarvadu岣�kh膩ni 诲耻岣�k补峁� hyantavaducyate// 惭补丑腻产丑腻谤补迟补 , 12.206.13

[8]:

puru峁�o 箩帽补 蝉惫补产丑腻惫补迟补岣� Ibid., 12.303.4(a);

[9]:

yatato hyapi kaunteya 辫耻谤耻峁�a蝉测补 惫颈辫补艣肠颈迟补岣�/
颈苍诲谤颈测腻峁噄 辫谤补尘腻迟丑墨苍颈 haranti 辫谤补蝉补产丑补峁� 尘补苍补岣�// 艢rimad-产丑补驳补惫补诲驳墨迟腻 , 2.60