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Observations

1. 痴腻肠补蝉辫补迟颈 惭颈艣谤补 at the outset of his commentary on the first two 碍腻谤颈办补蝉 provides a new orientation and purpose to the whole 厂腻峁僰丑测补 System by explicating and elaborating the suggestive hints of the k膩rikas. His mastery of scholarship is more vivid here, especially in delineating the different modes of sorrows and the efficacy of 厂腻峁卥丑测补-艣腻蝉迟谤补 alone for removing them. And it is done in a clear 辫奴谤惫补辫补办峁�asiddh膩nta mode.

2. In the course of discussion on the number of 辫谤补尘腻峁嘺蝉 痴腻肠补蝉辫补迟颈鈥檚 stance is exemplary. He assertively says that there are only three 辫谤补尘腻峁嘺蝉 鈥榥a ny奴nam n膩pyadhikam鈥�. And refuting lok膩yata and establishing the validity of 补苍耻尘腻苍补 辫谤补尘腻峁嘺 he opines that the nonexistence of certain things cannot be inferred merely from the fact of its being not perceived as the super sensuous things like 笔谤补办峁泃颈 and 笔耻谤耻峁�a which are obtained only through inference.

3. Out and out 痴腻肠补蝉辫补迟颈 惭颈艣谤补 is an ardent advocate of svatapr膩m膩峁噛a of Vedas. As the Vedas are independent of human authorship, according to him, they are free from all shortcomings. As a commentator 痴腻肠补蝉辫补迟颈 惭颈艣谤补 excels in the commentary on the ninth 碍腻谤颈办腻 which puts forth the 蝉补迟办腻谤测补惫腻诲补, the principle of causation in 厂腻峁僰丑测补 System. The examples and arguments brought in the commentary are superb.

For example, while elucidating the argument 鈥榓sadakara峁嚹乼鈥� he comments that:

鈥渋f the effect were, nonexistent before the operation of the cause, it could never be brought into existence by anybody; by even a thousand artists blue can never be made yellow鈥�.

痴腻肠补蝉辫补迟颈 惭颈艣谤补 exhibits his unparalleled scholarship in the elucidation of the other four arguments too.

4. 痴腻肠补蝉辫补迟颈鈥檚 keenness of observation is vivid in the whole body of the text. For example, in enucleating the function of vyakta he shows the doctrinal propriety of the word 鈥�Prasavadharmi鈥�. The form of the word to be used would have been 鈥榩rasavadharma鈥�, but the author has used the particular possessive affix of 鈥�nini鈥� in order to indicate the constancy of productiveness in the Manifest.

5. Moreover the examples used to explicate the existence of 笔耻谤耻峁�a, and the cooperations of the sattva, rajas and tamas, though they are mutually contradictory for the single purpose of emancipation of 笔耻谤耻峁�a as well as the example of a girl to elucidate the mutually exclusive nature of 蝉耻办丑腻诲颈, etc. show the argumentative capacity of 痴腻肠补蝉辫补迟颈 惭颈艣谤补 as a commentator.

6. Creation is due to the 蝉补峁儁辞驳补 between the 笔谤补办峁泃颈 and 笔耻谤耻峁�a. 笔谤补办峁泃颈 and 笔耻谤耻峁�a are absolutes. It is rather difficult to describe the nature of 蝉补峁儁辞驳补 between the two absolutes. This is a vexed problem and it seems that there is no satisfactory answer in the 厂腻峁僰丑测补 System. But 痴腻肠补蝉辫补迟颈 惭颈艣谤补 explicates the rationale behind the relation between 笔耻谤耻峁�a and 笔谤补办峁泃颈 and also the inevitability of it in a convincing manner. To enunciate the points which were just suggestively mentioned in the 厂腻峁卥丑测补k膩rik膩 痴腻肠补蝉辫补迟颈 borrows from other philosophical systems. For example to elucidate the four stages of 惫颈谤腻驳补 and the 补颈艣惫补谤测补, a峁噄ma etc, he is taking materials from the Yogas奴tras of 笔补迟补帽箩补濒颈.

7. 痴腻肠补蝉辫补迟颈 in the course of discussion on 迟谤颈驳耻峁嘺蝉, in a 辫奴谤惫补辫补办峁�a mode, questions the relevancy of 谤补箩辞驳耻峁嘺 which seems to serve no purpose. Then he answers this objection by interpreting the phrase 鈥榯aijas膩dubhayam鈥�. He says that even though there is no separate product from rajas exclusively, it plays a significant role in the process of evolution by activating sattva and tamas which are otherwise absolutely inert and incapable of performing their functions.

8. 痴腻肠补蝉辫补迟颈 often exhibits the keenness of observation while interpreting the subtle points which were indirectly suggested in the 碍腻谤颈办补蝉. While dealing with the question whether the mind is a sense organ or not that becomes vivid. 痴腻肠补蝉辫补迟颈 answers this problem in an inimitable way. He provides a subtle interpretation to the term 鈥楽膩dharmy膩t鈥� in the 碍腻谤颈办腻 and arrives at the conclusion that mind is a sense organ because it has properties common to sense organs.

9. The real nature of emancipation in 厂腻峁卥丑测补 is a long standing matter of dispute among the commentators on the 碍腻谤颈办补蝉. Anticipating some objections in the context of emancipation 痴腻肠补蝉辫补迟颈 attempts to answer them. The moot question is creation is done by whom? If it is done by 笔谤补办峁泃颈 it is difficult to say how creation can be withdrawn? 笔谤补办峁泃颈 is ever tending towards 辫谤补惫峁泃迟颈. Then, how can there be emancipation at all? 痴腻肠补蝉辫补迟颈鈥檚 answer to this question is that the function of 笔谤补办峁泃颈 is as much for the emancipation of 笔耻谤耻峁�a as for the bondage of 笔耻谤耻峁�a. 痴腻肠补蝉辫补迟颈 elucidates the point by taking the example of cooking of food by a person who is desirous of food.

Another objection raised in this context is the function of 笔谤补办峁泃颈 which is inert. When it is said that the 笔谤补办峁泃颈 acts for another one鈥檚 purpose as if it for her own purpose, it implies that 笔谤补办峁泃颈 should have intelligence. But 笔谤补办峁泃颈 in the system is originally 鈥�箩补岣峚鈥�, i.e. the one which has no intelligence. While answering the objection 痴腻肠补蝉辫补迟颈 does not adduce any additional corroborative evidence to substantiate his point, but just follows the example given in the 碍腻谤颈办腻. In the commentary 痴腻肠补蝉辫补迟颈 assertively opines that bondage, transmigration and emancipation are superimposed on the 笔耻谤耻峁�a and this is like attributing the success and failures of the servant to the master.

10. 痴腻肠补蝉辫补迟颈 explains all the 碍腻谤颈办补蝉 in p膩峁環akrama. But he explains fourth 碍腻谤颈办腻 in arthakrama.

"seyam膩ry膩'rthakram膩nurodhena p膩峁環akramaman膩d峁泃yaiva vy膩khy膩t膩 ||"

I.e.,

鈥淭he explanation of the 碍腻谤颈办腻 follows the sense, not the order of words.鈥�

Conclusion

Indian philosophy which has spread all over the world as the one filled with the fragrance of exotic culture and glorious tradition. The system of philosophy which is the landmark of India is divided into six streams. These systems agree on certain essential ideas. Philosophy is such an arena where, without a thorough insight and realization one cannot dare to enter into it.

Many scholars and seers have tried their hands in coordinating these systems. There are numerous writings, commentaries, interpretations, etc. in this field. These systems are also named as Br膩岣�manical systems as they have their footage on the authority of the Vedas. All these systems have a blend of logic, psychology, metaphysics and religion. The 厂腻峁卥丑测补 philosophy is the one which explains the experience of bold speculative ventures.

The 厂腻峁卥丑测补 system expounded by Kapila is the oldest of these systems. The authoritative book on this system is the 厂腻峁卥丑测补k膩rik膩 of 莫艣varak峁涐梗峁嘺. Many scholars have delved deep into this subject and brought out many commentaries and interpretations. To mention some of them are 痴腻肠补蝉辫补迟颈 惭颈艣谤补, 骋补耻岣峚辫腻诲补, Vij帽膩nabhik峁�u etc.

As said earlier, numerous philosophers, scholars and seers have written many books on the 厂腻峁卥丑测补 System. Among all these 痴腻肠补蝉辫补迟颈 惭颈艣谤补鈥檚 work stands on a high pedestal. He is the ever glowing light in the lineage of Indian philosophy. Nothing much is revealed about his past. He was a native of Mithila and has been accepted by many that he belonged to 9^th century C.E. This agreement has been reached on the date that has been seen in his works. 痴腻肠补蝉辫补迟颈 has to his credit nine treatises belong to six systems of Indian philosophy. The realm of philosophy has been enriched by his scholarly works.

The scholarliness and skill of diction of 痴腻肠补蝉辫补迟颈 惭颈艣谤补 can be clearly understood by the manner in which he has clubbed the compound expressions and terminology in his works. This falls into three phases. The first phase is related to the 叠丑腻峁�峁�补 M墨ma峁僺膩 treatise, the second to the 狈测腻测补, 厂腻峁卥丑测补 and Yoga and the third to 痴别诲腻苍迟补. Being a man of impartial temperament, he gave due importance to all the systems of philosophy. A peculiarity of 痴腻肠补蝉辫补迟颈 惭颈艣谤补 is that while writing on a particular system, he adheres to its pros and cons, strictly. He never beats about the bush to stress his points on any system, instead sticks only to the doctrinal standards of that system. But he is always prompt to stamp his personal seal in all the systems which he has commented on. His study of 厂腻峁卥丑测补 has shown the depth of his knowledge, narrative skill and scholastic ability.

The Contribution of 痴腻肠补蝉辫补迟颈 惭颈艣谤补 to 厂腻峁卥丑测补 philosophy has made far reaching effects in the later development of 厂腻峁卥丑测补 System. The impact was multifaceted and multifarious. For a rational understanding of his essential contribution to 厂腻峁卥丑测补 System, the major topics are classified under five heads as Epistemology, Ontology, Psychology, Phenomenology and Ethics.

The validity and worth of knowledge is the main concern of Epistemology. The three main steps of the foundation on which 厂腻峁卥丑测补 holds strong are cognition, conclusion and conclusive evidence. If knowledge is to be considered as authentic, it should be perceived and cognized. This, says 痴腻肠补蝉辫补迟颈, is the primary and basic need to acquire knowledge. Among the 辫谤补尘腻峁嘺蝉, this stands out because this gives the knowledge pertained to the reality of an object. The sense organs, merely helps in sensing the objects, but there is no cognition or characterization. The mind on the other hand takes up the responsibility arraying the sensed object according to its verbal orders. 痴腻肠补蝉辫补迟颈 views inference into 惫墨迟补 and a惫墨迟补. V墨ta has its footage on the affirmative accompaniment or overall agreement in the presence. On the other hand a惫墨迟补 is the negative accompaniment and absence of agreement.

The positive 惫墨迟补 is divided into 辫奴谤惫补惫补迟 which is uniform happening and s膩m膩nyatod峁泂峁璦 which does not have any uniformity. The a惫墨迟补 inference of 艣别峁�a惫补迟 or pari艣e峁�a, that is, it is inference by exclusion or elimination. On the 辫谤补尘腻峁嘺 of Vedic testimony 痴腻肠补蝉辫补迟颈 views, that is free from the clutches of doubts and discrepancy. This is not pertained to any personal origin. 痴腻肠补蝉辫补迟颈 is so broad minded as to accept the three 辫谤补尘腻峁嘺蝉 of 厂腻峁卥丑测补k膩rik膩 viz. cognition, conclusion and conclusive evidence and also the five 辫谤补尘腻峁嘺蝉 put forward by other philosophers as 耻辫补尘腻苍补, 补谤迟丑腻辫补迟迟颈, 补产丑腻惫补, sambhava and aiti岣�ya. He attaches or tags these five 辫谤补尘腻峁嘺蝉 to the already stated three 辫谤补尘腻峁嘺蝉.

The dualism of 笔谤补办峁泃颈 and 笔耻谤耻峁�a can also be explicated on the ontological perspective of the 厂腻峁卥丑测补 philosophy. According to 厂腻峁卥丑测补, 笔谤补办峁泃颈 is pre-supposed to be the final worldly existence. It maintains a balance between the three 驳耻峁嘺蝉: sattva, rajas and tamas. They dress up to perform the majestic act of manifestation, activity and restraint. The result of this act is pleasure, pain and delusion. Sattva which is light is urged by rajas and its action is restraining the force of tamas. The three 驳耻峁嘺蝉 are a far cry from each other, but at the time of need they unite together to cause the effects.One peculiarity of the philosophy of 厂腻峁卥丑测补 is that the effect is inherent in the cause. This particular specialty is called 蝉补迟办腻谤测补惫腻诲补 or 辫补谤颈峁嚹乵补惫腻诲补, stressing on cause and effect. All the other theories based on causation are dismissed by 痴腻肠补蝉辫补迟颈.

Of the principal concepts, one among them is 笔耻谤耻峁�a in 厂腻峁卥丑测补 System. The 笔耻谤耻峁�a is static, stable and eternal. 笔耻谤耻峁�a is bound at times and is caused by aviveka between Prka峁泃i and its evolutes and to 笔耻谤耻峁�a itself. At the stage of Kaivalya 笔耻谤耻峁�a is let free from 笔谤补办峁泃颈 and is relieved from all sorrows. 痴腻肠补蝉辫补迟颈 favours two types of liberation i.e., the 闯墨惫补苍尘耻办迟颈 and the Videhamukti.

The acquiring of discriminative knowledge is a must for liberation. This knowledge is called the siddhi in 厂腻峁卥丑测补. In the Tattvakaumud墨, the creation is described in its fullest form and it is of opinion that buddhi takes along with it the virtue, wisdom, dispassion and power and also the reverse of these qualities. These are categorized again as viparyaya, 补艣补办迟颈, 迟耻峁ａ弓颈 and siddhi. The success is hindered by viparyaya, 补艣补办迟颈 and 迟耻峁ａ弓颈. With regard to siddhi, it has eight phases like adhyayana, 艣补产诲补, 奴ha, suh峁泃辫谤腻辫迟颈, 诲腻苍补 etc.

The origin, according to 厂腻峁卥丑测补 is of two stages viz. buddhisarga and bhautikasarga. The buddhisarga is accompanied with buddhi, 补丑补峁僰腻谤补 and eleven organs. The bhautikasarga, on the other hand has five 迟补苍尘腻迟谤补蝉, the five 尘补丑腻产丑奴迟补蝉 and their products.

Buddhi is the receiver of discriminative knowledge and so it has the power to decide. It can be explained thus: when it is entirely dark, a ray of light which enters through a small hole brightens up the dark room, so also the ignorant or dark mind is lighted up by the ray of knowledge. This knowledge makes its entry into the mind through the sense organs. The knowledge is enhanced by the conjoining of the known and unknown. The first to the origin is the buddhi from the mother principle, 惭奴濒补辫谤补办峁泃颈. The effect of buddhi is knowledge, 痴腻肠补蝉辫补迟颈 proclaims that buddhi is the determiner of the things and it identifies the things, bearing in mind, the action is similar to that of the active agent.

痴腻肠补蝉辫补迟颈 has given a deep insight into the misapprehension of five subjects, namely tamas, moha, 尘补丑腻尘辞丑补, t膩mi艣ra and 补苍诲丑补迟腻尘颈艣谤补. These subjects can also be seen in 笔补迟补帽箩补濒颈鈥檚 Yogs奴tra as five afflictions viz. 补惫颈诲测腻, asmit膩, 谤腻驳补, 诲惫别峁�a and abinive艣a. Avidy膩 or tamas is the natural qualities of buddhi, a bi-product of 惭奴濒补辫谤补办峁泃颈. The tamas belong to eight types and this is on the basis of identifying the self with intellect, individuation, the mind and five subtle elements.

Asmit膩 is the mixing of power of consciousness and cognition. Asmit膩 has with it eight additions which is characterized by love, such as 补峁噄尘腻, 濒补驳丑颈尘腻, 驳补谤颈尘腻, 尘补丑颈尘腻, 辫谤腻辫迟颈, 辫谤腻办腻尘测补, 惫补艣颈迟惫补 and k膩m膩vas膩yit膩. The attachment to the object of senses is 谤腻驳补 and this is of ten kinds, five 诲颈惫测腻 and five a诲颈惫测腻. This leads to 诲惫别峁�a called t膩mi艣ra. This t膩mi艣ra in turn has eighteen tags containing ten objects and eight attainments. The infirmity is the second subjective evolution; it injures eleven organs by hurting the intellect too. The impairment of buddhi is numbered as seventeen due to the failure of nine contentment and eight attainments.

The object of ethics is to overcome evils or errors. The ethics in the 厂腻峁卥丑测补 philosophy are to attain discriminative knowledge which is the stepping stone to Apavarga. The viparyaya, 补艣补办迟颈 and 迟耻峁ａ弓颈 are the objects which urge the evils and wrong doings. These are obstacles to Apavarga. The erasing of these evils and wrong doings is the ethical side of this system. Finally, the ethical goal of 厂腻峁卥丑测补 is to discriminate the presence of a transcendent consciousness distinct from primordial materiality and its three 驳耻峁嘺蝉, and thereby to attain a radical isolation (Kaivalya) from experience of frustration. While dealing with the ethics of 厂腻峁卥丑测补 System 痴腻肠补蝉辫补迟颈 attempts to correlate 厂腻峁卥丑测补 meditational techniques with the 痴别诲腻苍迟补 triad viz. 艣谤补惫补峁嘺, manana and nididhy膩sana.

厂腻峁卥丑测补 has its footage on the duality of 笔耻谤耻峁�a and 笔谤补办峁泃颈 and goes to the extent of upholding the duality of 笔耻谤耻峁�a silencing the God. The 厂腻峁卥丑测补 opines that the material world sprouts out from the heart of 笔谤补办峁泃颈 at the time of creation and at the time of dissolution it goes back to 笔谤补办峁泃颈. So nothing new is produced nor destructed. Here production takes the meaning of development and evolution and destruction is envelopment and involution.

The deep study of 痴腻肠补蝉辫补迟颈 惭颈艣谤补 on 厂腻峁卥丑测补 is the supreme one, in the long array of interpretations and commentaries. The theoretical 厂腻峁卥丑测补 if it is followed sincerely, and strictly will lead the aspirant to the highest goal of life i.e., self realization or liberation. The work of 痴腻肠补蝉辫补迟颈 惭颈艣谤补 has opened up new avenues for the better understanding of this philosophy. Here the proverb 鈥淎ll roads lead to Rome鈥� is very apt because whatever be the system of philosophy, the end is self realization. This is made clear by the quill driving of the great scholastic personality 痴腻肠补蝉辫补迟颈 惭颈艣谤补.

In fact, the 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 an eye opener into the philosophy of 碍腻谤颈办腻 厂腻峁卥丑测补. 痴腻肠补蝉辫补迟颈 惭颈艣谤补 has elaborated and detailed every minute concept with the crystalline clarity. It is so simple and lucid in style and diction which is acceptable by one and all.