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-) 艢膩ntiparva describes twenty five tattvas in five Sargas called Vidy膩sarga, A惫颈诲测腻sarga, 叠丑奴迟补蝉补谤驳补, 痴补颈办峁泃补蝉补谤驳补 and Bhautikasarga.

-) Regarding the concept of 惫颈诲测腻 and A惫颈诲测腻 in the 艢膩ntiparva it is stated that the creation out of Avyakta is Vidy膩 sarga.

-) The creation of Mahat and consciousness, by 贬颈谤补峁噛补驳补谤产丑补, is the creation of Ignorance and that is A惫颈诲测腻 sarga.

-) The creation of the elements from consciousness is the third that is Bh奴ta sarga.

-) In all the kinds of consciousness is the fourth creation which originates from modification of the third. This consists of Wind, Light, Ether, Water and Earth, with their properties of Sound, Touch, Form, Taste and Smell. This aggregate of ten arose at the same time and it is called Vaik峁泃a sarga.

-) The fifth creation is that which has originated from combinations of the principal elements. This comprises the ear, the skin, the eyes the tongue and the nose forming the fifth, and speech and the two hands, and the two legs, and the lower canal and the organs of generation. The organs of knowledge and the organs of action with mind arose simultaneously. It is Bhautika sarga.

-) The twenty fifth tattva is 痴颈峁ａ箛耻.

-) 笔谤补办峁泃颈 of 厂腻峁僰丑测补 philosophy is insentient and 笔耻谤耻峁�a is indifferent. So the union of these two can never create the world. Therefore the 惭补丑腻产丑腻谤补迟补 considers the existence of Uttama 笔耻谤耻峁�a, who provides over these two and induces them to create the world, as essential. It is obvious that this Uttama 笔耻谤耻峁�a is the same as the Brahman of the Advaita Ved膩ntins.

-) Kar膩la Janaka compares here the relation of the 笔耻谤耻峁�a and 笔谤补办峁泃颈 with that of a man and a woman. Man and woman give birth to the child by resorting to qualities of each other.

-) In the production of effects from causes primordial nature is said to be the cause. In experiencing pleasure and pain, 笔耻谤耻峁�a is said to be the cause.

-) According to the 惭补丑腻产丑腻谤补迟补 the three constituents Sattva, Rajas and Tamas have emanated from Nature. They exist in all the beings equally and they can be identified on the basis of their functioning in beings.

-) In the 惭补丑腻产丑腻谤补迟补 there are two principal elements, the matter and the person. 惭补丑腻产丑腻谤补迟补 calls the person as 办峁�e迟谤补箩帽补, who is passive and observes the creation by the Matter.

-) There are five sense organs in the body, the sixth element is Mind. Seventh is the intellect and 办峁�e迟谤补箩帽补, the embodied self in the eighth element. The self-sense in the body is the modification of intellect. The intellect, mind and self-sense have emanated out of their own impression of earlier existences.

-) 惭补丑腻产丑腻谤补迟补 narrates that 碍腻濒补 urged by the 膧迟尘补苍 created this universe through five gross elements. These five gross elements are 膩pah, teja, 惫腻测耻, 腻办腻艣补 and 辫峁泃丑惫颈. The sixth is k膩la. They are said to be eternal, steady and firm.

-) In the 惭补丑腻产丑腻谤补迟补 references to all elements of 厂腻峁僰丑测补 systems appear in the 35^th chapter of the 叠丑墨峁�m补辫补谤惫补, while explaining the Upani峁�adic concept of 办峁�e迟谤补 and 办峁�e迟谤补箩帽补.

-) Though the 惭补丑腻产丑腻谤补迟补 subscribes the idea of 笔谤补办峁泃颈 and 笔耻谤耻峁�a to be eternal, it does not accept the view that both of them are independent and self created entities. According to 惭补丑腻产丑腻谤补迟补, it is Para Brahma which is the creator of all. The Matter is its part and creation takes place under its supervision.

-) 惭补丑腻产丑腻谤补迟补 has synthesised 厂腻峁僰丑测补 and Advaita Vedanta philosophy and assigned the task of creation to the Brahman.

-) 笔谤补办峁泃颈 of the 厂腻峁僰丑测补 is not vitalized, is insentient and hence, logically it cannot create on its own. Whereas, 笔耻谤耻峁�a is without qualities and it is not possible for 笔耻谤耻峁�a to create the qualitative world. Moreover, 笔耻谤耻峁�a is passive, uninterested. Hence he would not undertake the task of creation. Under these circumstances, creation by them would not be feasible. The 惭补丑腻产丑腻谤补迟补 has therefore considered the supreme self to be one who presided over these two and impelled them to create the world.

-) These two elements viz. 笔谤补办峁泃颈 and 笔耻谤耻峁�a, originated from the supreme self. Under his supervision, the creation of the world was brought about. Here the 惭补丑腻产丑腻谤补迟补 has modified the 厂腻峁僰丑测补 doctrine of creation by bringing the two entities under the supreme self to make the creation of the world rationally possible.

More over the 厂腻峁僰丑测补 school of thought had a significant impact on Hindu thought for a variety of reasons:

-) It deeply influenced the practice of R膩ja Yoga, which absorbed the 厂腻峁僰丑测补 concepts of 笔耻谤耻峁�a and 笔谤补办峁泃颈. Indeed, the relationship between 笔耻谤耻峁�a and 笔谤补办峁泃颈 is crucial to 笔补迟补帽箩补濒颈's Yoga system, and the two philosophical schools are closely aligned.

-) The 厂腻峁僰丑测补 idea of 罢谤颈驳耻峁嘺 present in all matter influenced other schools of Hindu thought. Eventually, the 驳耻峁嘺蝉 found its way into Hinduism's most popular scripture, the 叠丑补驳补惫补诲驳墨迟腻. thus gaining widespread acceptance among the Hindu masses.

-) The 厂腻峁僰丑测补 school is significant because it provided an explanation of how the universe evolved into being, offering a cosmology arising from the interaction of 笔耻谤耻峁�a with 笔谤补办峁泃颈. Curiously enough, the 厂腻峁僰丑测补 school did not provide any detailed methodology concerning how to achieve the discrimination between 笔耻谤耻峁�a and 笔谤补办峁泃颈, which is one of the reasons that 厂腻峁僰丑测补 became aligned with the techniques of Yoga.

-) 厂腻峁僰丑测补 challenged the supremacy of the monistic schools of thought by arguing that the ontological ground of being is dualistic. In this way, 厂腻峁僰丑测补 opposed the schools of Vedanta Philosophy that stated Consciousness -Brahman is the cause of this world. 厂腻峁僰丑测补 denies the material world that is vehemently as the material world that is insentient cannot originate from a sentient element. The 厂腻峁僰丑测补 School offers a sharp contrast to the monism of the 鲍辫补苍颈峁�a诲蝉 and thereby illustrates that not all of Hindu philosophy is monistic in nature.

-) There is no philosophical place for a creator God in the 厂腻峁僰丑测补 philosophy; indeed, the concept of God was incorporated into the 厂腻峁僰丑测补 viewpoint only after it became associated with the theistic Yoga system of philosophy.