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Among the 笔耻谤腻峁嘺蝉 the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 is one of the important 笔耻谤腻峁嘺蝉 which continues to be a perpetual source of inspiration, awakening the intellect of the human society. This 笔耻谤腻峁嘺 is also named as 艢谤颈尘补诲产丑腻驳补惫补迟补峁� and considered as a 厂腻迟迟惫颈办补 笔耻谤腻峁嘺 in which the 尘腻丑腻迟尘测补 of 痴颈峁ａ箛耻 prevails. It is one of the 惭补丑腻辫耻谤腻峁嘺蝉 and sometimes is considered as the fifth Veda. This 笔耻谤腻峁嘺 comprises twelve skandhas and three hundred and thirty-five 补诲丑测腻测补蝉. Thi s is also traditionally described as consisting of eighteen thousands 艣濒辞办补蝉^[1]. The 叠丑腻驳补惫补迟补 includes many well-known stories describing the various 补惫补迟腻谤补蝉 of 痴颈峁ａ箛耻. It is one of the important texts on bhakti literature. It is a great treatise, embodying almost all the schools of Indian philosophy basically, 厂腻峁僰丑测补, Yoga and 痴别诲腻苍迟补. It is said in the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 that This 笔耻谤腻峁嘺 is the essence of Vedanta literature. One who has enjoyed it, never has any desire for anything.The author of the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 declares his work as the essence of the 痴别诲腻苍迟补.^[2]

It is stated that this 笔耻谤腻峁嘺 is the essence of Vedas. This is a lamp of mystic truth and with its aid people can dispel the darkness of ignorance of this world. There is a traditional saying that 叠丑腻驳补惫补迟补 is the touch stone of the scholars. It suggests the high position of the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺. This 笔耻谤腻峁嘺 is described as the Sun among the 笔耻谤腻峁嘺蝉, which shines after the departure of Lord 碍峁涐梗峁嘺 to his abode 痴补颈办耻峁囜弓丑补.¹⁰⁹

Among the Puranic literature, the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 occupies something of a unique and revered position as the primary religious document of Vai峁�nava bhakti or devotion; particularly devotion to Lord 碍峁涐梗峁嘺. Though the text is commonly known today as one of the primary sources for the 碍峁涐梗峁嘺 stories, there is actually a great deal of speculative and theological material in the 叠丑腻驳补惫补迟补, far more than many of the other 笔耻谤腻峁嘺蝉. This 笔耻谤腻峁嘺 mentions highly of the 厂腻峁僰丑测补 system and contains a lot of philosophical discussion on it.The theistic 厂腻峁僰丑测补 taught by Kapila is the dominant philosophy in 叠丑腻驳补惫补迟补 where Kapila is described as a 补惫补迟腻谤补 of 痴颈峁ａ箛耻, born in the house of Kardama in order to share the knowledge of self realization and liberation. Kapila taught 厂腻峁僰丑测补 to his mother Debahut墨 in the third skandha of the book. 厂腻峁僰丑测补 in the 叠丑腻驳补惫补迟补 is presented somewhat differently than in other classical 厂腻峁僰丑测补 texts. The elements of 厂腻峁僰丑测补 philosophy which are held in high esteem in Indian thought are found in the most famous and widely circulated 笔耻谤腻峁嘺 i.e., 叠丑腻驳补惫补迟补辫耻谤腻峁嘺.

The most prominent of this is probably the 26^th chapter of the third skandha which is found within a larger section that is often referred to as the 碍补辫颈濒补驳墨迟腻, named after the traditional founder of the 厂腻峁僰丑测补 School. Though these are the principal places where the philosophy is given as a whole, this peculiar brand of 厂腻峁僰丑测补 is referred throughout the texts.

S.N. Dasgupta remarks that鈥�

鈥淜apila has been described as an incarnation of God, the philosophy that is attributed to him in the 叠丑腻驳补惫补迟补 forms the dominant philosophy contained therein. All through the 叠丑腻驳补惫迟补 the philosophy of theistic 厂腻峁僰丑测补 as described by Kapila is again and again repeated in different contents.鈥�^[3]

While it is certainly arguable whether or not the 叠丑腻驳补惫补迟补鈥檚 form of theistic 厂腻峁僰丑测补 is the 鈥渄ominant philosophy鈥� of the text, there is no denying its conspicuously prominent role. The central philosophy of the 叠丑腻驳补惫补迟补 is, in fact, devotion to God, specially in the form of 碍峁涐梗峁嘺, but there is no denying that the 厂腻峁僰丑测补 philosophy as presented in these sections forms the basic cosmological, and in many ways even in theological, underpinning of the entire texts. What is most fascinating about the version of 厂腻峁僰丑测补 that is given in the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 is the way in which it allows one to trace some of the influence that played major roles in the composition of the texts.

In the words of Prof. H.H. Wilson,

鈥淭he 叠丑腻驳补惫补迟补 is a work of great celebrity in India, and exercise a more direct and power influence upon the opinions and feelings of people than perhaps any other of the 笔耻谤腻苍补蝉.鈥�^[4]

It is included in the 厂腻迟迟惫颈办补 group of the 笔耻谤腻峁嘺蝉 and dedicated to the glorification of 叠丑腻驳补惫补迟补 or 痴颈峁ａ箛耻. Many commentaries are written on it. Name of some commentaries are:

1. 艢谤墨诲丑补谤补 迟墨办腻 by 艢谤墨诲丑补谤补,
2. 叠丑腻驳补惫补迟补-辫耻谤腻峁嚹乺ka-辫谤补产丑腻 by Haribh膩nu,
3. 笔谤补办腻艣补 by 艢谤墨苍颈惫腻蝉补,
4. Tattva-诲墨辫墨办腻 by 碍补濒测腻苍补 搁腻测腻,
5. 叠丑腻惫补-辫谤补办腻艣颈办腻 by Narasi峁僪膩c膩rya,
6. 厂耻产辞诲丑颈苍墨 by 痴补濒濒补产丑腻肠腻谤测补 etc.

Besides, many other works also have been written on the various topics on the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺.

Footnotes and references:

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[1]:

tatr膩峁ａ弓膩da艣as膩hasra峁� 艣ribh膩gavatami峁�yate/ Ibid., 12.13.9 (b)

[2]:

sarvaved膩ntas膩ra峁� hi 艣r墨bh膩gavatmi峁�yate. tadras膩m峁泃at峁沺tasya n膩nyatra syadrati岣� kvacit// 叠丑腻驳补惫补迟补-pur膩峁嘺 , 12.13.15;
¹⁰⁹ kalou na峁ａ弓ad峁浥浤乵e峁�a 辫耻谤腻峁嚹�鈥檙ko鈥檇hunodita岣�//Ibid., 1.3.43 (b)

[3]:

Dasgupta, S.N., A History of Indian Philosophy, Vol. 4, p. 30

[4]:

Wilson, H.H., The Vishnu 笔耻谤腻峁嘺, p. xxiv