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Tradition regards Kapila as the founder of 厂腻峁卥丑测补 Philosophy. 莫svarak峁泂峁嘺鈥檚 厂腻峁卥丑测补k膩rik膩 seems to be the earliest available and the most popular work of this system. Besides this 骋补耻岣峚辫腻诲补鈥檚 厂腻峁卥丑测补k膩rik膩bh膩峁�ya, 痴腻肠补蝉辫补迟颈 惭颈艣谤补鈥檚 厂腻峁卥丑测补tattvakaumud墨 and Vij帽膩nabhik峁�u鈥檚 厂腻峁卥丑测补pravacanabh膩峁�ya is very much relevant in this system. The 厂腻峁卥丑测补 is an exponent of dualistic realism. It agrees with the 惭墨尘腻峁僺腻 System in vehemently criticizing the 狈测腻测补-痴补颈艣别峁�i办补 theism and strongly advocating atheism. The 厂腻峁卥丑测补 of the 惭补丑腻产丑腻谤补迟补 is theistic. The Classical 厂腻峁卥丑测补 System is atheistic. The Yoga System grafts theism on the 厂腻峁卥丑测补 metaphysics, and is therefore called 鈥榯heistic 厂腻峁卥丑测补鈥�.

The word 厂腻峁卥丑测补

The word 厂腻峁卥丑测补 is derived from the word 鈥�厂补峁卥丑测腻鈥�. The word 厂补峁卥丑测腻 is used in the sense of thinking and counting 鈥�颁补谤肠腻 厂补峁卥丑测腻vic膩ra峁嚹�.鈥�^[1] Thinking may be with reference to basic principles or knowledge of self. Counting refers to the twenty-four principles. The double implication of the word has been set forth by Vij帽膩nabhik峁�u in his preface to 厂腻峁卥丑测补pravacanabh膩峁�ya, by a quotation from the 惭补丑腻产丑腻谤补迟补:

"蝉补峁僰丑测腻峁� prakurvate caiva 辫谤补办峁泃颈峁� ca pracak峁�ate tattv膩ni ca caturvi峁兣沘stena 蝉腻峁僰丑测补峁� prak墨rtitam |"

So, 厂腻峁卥丑测补 means knowledge of self through right discrimination. Garbe is of opinion that the word 厂腻峁卥丑测补 was originally used in the sense of counting, and it was then applied to the system of Kapila which enumerates the twenty-five principles.^[2] 厂腻峁卥丑测补 means the philosophy of right knowledge. Right knowledge is the knowledge of the separation of the 笔耻谤耻峁�a from the 笔谤补办峁泃颈.

厂腻峁卥丑测补k膩rik膩, the basic text of 厂腻峁卥丑测补tattvakaumud墨

The 厂腻峁卥丑测补k膩rik膩 is hardly a 鈥減hilosophical鈥� text as that designation is understood in an Indian Intellectual environment. There is very little of the polemical give and take so typical of 诲补谤艣补苍补 or philosophical literature. Instead, the 厂腻峁卥丑测补k膩rik膩 is a philosophical poem, laying out the contours of the 厂腻峁卥丑测补 System in a related and artful manner. It presents its content in serious and elegant 鈥�腻谤测腻鈥� verses that flow easily and make use of striking similes and metaphors throughout.^[3] If the term 鈥樆宀拱�艣补苍补鈥� is to be taken in its original sense as an 鈥渋ntuitive seeing鈥� that nurtures a quiet wisdom and invites ongoing thoughtful meditations then surely the 厂腻峁卥丑测补k膩rik膩 must stand as one of the most remarkable productions of its class. In any case, the seventy verses of 莫艣varak峁涐梗峁嘺 have been remarkably influential both as a summary of the 厂腻峁卥丑测补鈥檚 contribution to India's philosophical and cultural heritage. 厂腻峁卥丑测补tattvakaumud墨 of 痴腻肠补蝉辫补迟颈 惭颈艣谤补 stands out as the oldest extant explication of 厂腻峁卥丑测补k膩rik膩

Place of 厂腻峁卥丑测补tattvakaumud墨

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k膩rik膩 The text has been historically very important, however, for it has inspired a long tradition of sub commentaries coming down to the present day. So this commentary became a milestone in the development of 厂腻峁卥丑测补 literature and philosophy. G.J. Larson opines that 鈥淎ccording to 痴腻肠补蝉辫补迟颈 惭颈艣谤补, 厂腻峁卥丑测补 had the double effect of, on the one level, decisively destroying the old 厂腻峁卥丑测补 dualism, but, on another level, of reviving and refurbishing many of the old 厂腻峁卥丑测补 notions, this latter effect helps to explain, why an important thinker like 痴腻肠补蝉辫补迟颈 惭颈艣谤补, composed a major commentary on the 厂腻峁卥丑测补k膩rik膩 in the ninth or tenth century. His work on 厂腻峁卥丑测补 actually inaugurated an independent tradition鈥�.^[4] Moreover, it is fair to say that it is by far the best-known text of 厂腻峁卥丑测补 all over India. It is noted that 痴腻肠补蝉辫补迟颈 惭颈艣谤补鈥檚 reading of 厂腻峁卥丑测补 is more than a little influence by the emerging and in the sense it should be distinguished from Pre-碍腻谤颈办腻厂腻峁卥丑测补 and P膩ta帽jala-厂腻峁卥丑测补. For convenience it can be designated simply as 碍腻谤颈办腻-碍补耻尘耻诲墨-厂腻峁卥丑测补, that鈥檚 to say, the 厂腻峁卥丑测补k膩rik膩 as read through 痴腻肠补蝉辫补迟颈 惭颈艣谤补鈥檚 厂腻峁卥丑测补tattvakaumud墨 Many of the 厂腻峁卥丑测补 texts after the tenth century are based on 痴腻肠补蝉辫补迟颈 惭颈艣谤补鈥檚 reading on 厂腻峁卥丑测补k膩rik膩 The most important among them are Va峁兣浤玠hara鈥檚 Tattvavibh膩kara, 碍补惫颈谤腻箩补 Yati鈥檚 Tattvaprad墨pa, 艢峁浤� Bh膩rati Yati鈥檚 厂腻峁卥丑测补tattvakaumud墨vy膩khy膩, 笔补帽肠腻苍补苍补 罢补谤办补谤补迟苍补鈥檚 笔奴谤峁噄尘腻 etc. works ranging from the 17^th to the 20^th centuries.

厂腻峁卥丑测补tattvakaumud墨 of 痴腻肠补蝉辫补迟颈 惭颈艣谤补 starts with the salutation^[5] of 笔谤补办峁泃颈 and 笔耻谤耻峁�a, which are the eternal principles of 厂腻峁卥丑测补 System. This 鈥榤a峁単ala艣loka鈥� is more or less similar to the 鈥�mantra鈥� in 艢惫别迟腻艣惫补迟补谤补 鲍辫补苍颈峁�a诲 ^[6] 厂腻峁卥丑测补tattvakaumud墨 is the word by word interpretations of 厂腻峁卥丑测补k膩rik膩 In it, he adopted the analytical method of interpretation. For the clarity he includes his own ideas where ever necessary. Pram膩峁嘺nir奴pa峁嘺 in 厂腻峁卥丑测补k膩rik膩 is an example. 莫艣varak峁涐梗峁嘺 states that 辫谤补尘腻峁嘺蝉 are three. There are no further explanations about that. But 痴腻肠补蝉辫补迟颈 惭颈艣谤补 elaborately explained the definitions of the three 辫谤补尘腻峁嘺蝉 and also he included the other 辫谤补尘腻峁嘺蝉 in the three.^[7] In his commentary he includes the views of other philosophers like 惭墨尘腻峁僺补办补蝉, 颁腻谤惫腻办补蝉, Buddhas and Naiyy膩yikas as 辫奴谤惫补辫补办峁�a and refuted their concepts. Etymological explanations are widely used.

This is also very helpful to understand the deep philosophical concepts. For example:

"辫谤补办补谤辞迟墨迟颈 辫谤补办峁泃颈岣�, du岣�kh膩n膩峁� 迟谤补测补峁� du岣�khatrayam |"etc.

The contribution of 痴腻肠补蝉辫补迟颈 to 厂腻峁卥丑测补 philosophy made far reaching effects in the later development of 厂腻峁卥丑测补 System. That was at once multifaceted and multifarious. For the convenience of the study the same may be classified into five major topics such as Epistemology, Ontology, Psychology, Phenomenology and Ethics.

Footnotes and references:

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[1]:

citt膩bhogo manask膩ra艣carc膩 蝉补峁僰丑测腻 vic膩ra峁嚹亅 "vimar艣o 产丑腻惫补苍腻 caiva 惫腻蝉补苍腻 ca nigadyate"|| 础尘补谤补办辞艣补, I.V.3

[2]:

M.G.Jha: The 厂腻峁僰丑测补-tattva-kaumud墨 (trans.), Introduction

[3]:

腻谤测腻 matiryasya so'ya峁� "膩ryamati岣�" iti| 厂腻峁卥丑测补tattvakaumud墨 71

[4]:

Encyclopedia of Indian Philosophies, Vol. IV, p.301

[5]:

aj膩mek膩峁� lohita艣uklak峁涐梗峁嚹佱箖 bahv墨岣� praj膩岣� s峁沯am膩n膩峁� nam膩ma岣�|
aj膩 ye t膩峁� ju峁�am膩峁嚹佱箖 bhajante jahatyen膩峁� bhuktabhog膩峁� numast膩n|

[6]:

艢惫别迟腻艣惫补迟补谤补 鲍辫补苍颈峁�a诲.IV.5

[7]:

"trividham" iti| tisro 惫颈诲丑腻 yasya辫谤补尘腻峁嘺蝉膩m膩nyasya tat trividham, na ny奴nam, n膩pyadhikamityartha岣�| 厂腻峁卥丑测补tattvakaumud墨4