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厂腻峁僰丑测补 is the oldest of orthodox philosophical systems in Hinduism. 厂腻峁僰丑测补 is a strongly dualistic philosophy, that postulates everything in reality and stems from 笔耻谤耻峁�a and 笔谤补办峁泃颈. There are many living souls and they possess consciousness. Sage Kapila is the founder of the 厂腻峁僰丑测补 system. 膧蝉耻谤颈 and 笔补帽肠补艣颈办丑补 are the commentaries on the 厂腻峁僰丑测补. 莫艣varak峁涐梗峁嘺鈥檚 厂腻峁僰丑测补k膩rika is the earliest authoritative commentary. Metaphysically 厂腻峁僰丑测补 is dualistic realism, in so far as it necessitates assumptions, matter and spirit as the two ultimate realities, independent of each other. One of the distinctive features of the 厂腻峁僰丑测补 is its refusal to accept God as a necessary metaphysical principle. The 厂腻峁僰丑测补 has unfolded an elaborate theory of evolution to explain the fact of change in the universe. The 厂腻峁僰丑测补 is derived from the word 鈥�厂补峁僰丑测补鈥�-meaning, number. 厂腻峁僰丑测补 thinkers maintain two ultimate realities 笔谤补办峁泃颈 and 笔耻谤耻峁�a. 笔谤补办峁泃颈 consists of varying levels of three dispositions and categories of qualities. They are Sattva, Rajas and Tamas. Sattva has the function of manifestation. Rajas have the function of activity and Tamas has the function of restraint.

Sattva makes objects obvious to consciousness, Rajas makes the objects move and act while Tamas serves as inactivity, resistance and restraint. Sattva represents knowledge, Rajas represents motion and Tamas represents ignorance and lack of activity. In the 厂腻峁僰丑测补 system 笔谤补办峁泃颈 is the fundamental element of the changing phenomena of the world. In the process of evolution twenty four principles emerge and they form the basis of the manifold world. 厂腻峁僰丑测补 supposes 笔谤补办峁泃颈 as the ultimate cause of the universe. It advocates the dualism of 笔耻谤耻峁�a and 笔谤补办峁泃颈, the two eternal realities. Besides 笔耻谤耻峁�a and 笔谤补办峁泃颈 there are twenty three other principles produced by 笔谤补办峁泃颈. 笔谤补办峁泃颈, the first cause of the universe, is one and complex. It is complex because it is constituted of the 驳耻峁嘺蝉 everything except 笔谤补办峁泃颈 which is causative. 笔谤补办峁泃颈 is the root cause out of which everything else evolves. Twenty five principles are described in 厂腻峁僰丑测补k膩rik膩. 笔谤补办峁泃颈 is the 惭奴濒补辫谤补办峁泃颈, because it is the cause of the whole universe. It is non -evolute because, it being infinite, comes from nothing else. The seven 笔谤补办峁泃颈 惫颈办峁泃颈蝉 are Mahat, 础丑补峁僰腻谤补 and the five 罢补苍尘腻迟谤补蝉. They are sound, touch, form, taste and smell. Each evolves from the former and the evolvement of the latter. They are both cause and effects. The five 罢补苍尘腻迟谤补蝉 evolves from the sixteen principles. Manas, the five 罢补苍尘腻迟谤补蝉-hearing, feeling, seeing, tasting, and smelling, the five organs of actions, their activities-speaking, grasping, and walking, excreting and procreating and the five 笔谤腻峁嘺蝉 are mere evolutes. These sixteen principles are only effects. 笔耻谤耻峁�a being an eternal entity is neither an evolutes nor an evolving because it is not born out of anything else and it doesn鈥檛 produce anything else.

厂腻峁僰丑测补k膩rik膩 gives the order of the evolution of the principles thus:-

prak峁泃ermah膩峁僺tato'ha峁僰膩rastasm膩dga峁嘺艣ca 峁�o岣峚艣aka岣�
tasm膩dapi 峁�o岣峚艣ak膩t pa帽cabhya岣� pa帽ca bh奴t膩ni || ^[1]

Mahat evolves out of 笔谤补办峁泃颈 from Mahat, 础丑补峁僰腻谤补 evolves from it, the five 罢补苍尘腻迟谤补蝉 (sound, touch, form, taste, smell), from the five 罢补苍尘腻迟谤补蝉 evolve the five 惭补丑腻产丑奴迟补蝉 (space, wind, fire, water, earth). 笔谤补办峁泃颈 and its effects consist of the three 驳耻峁嘺蝉. They are of a general nature, the objects of knowledge insentient but productive. 笔耻谤耻峁�a is the opposite of the same. 厂腻峁僰丑测补 as the dualistic system of thought which accepts the reality of 笔耻谤耻峁�a and 笔谤补办峁泃颈. 笔耻谤耻峁�a the first of the twenty five principles of 厂腻峁僰丑测补, is proposed as a sentient being against 笔谤补办峁泃颈 which is insentient. There cannot be creation unless there is a sentient being. 笔谤补办峁泃颈 is only a medium of 笔耻谤耻峁�a who is a passive witness of the activities of 笔谤补办峁泃颈.

Footnotes and references:

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[1]:

厂腻峁僰丑测补k膩rika -22.