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The philosophical systems, the 笔补诲尘补辫耻谤腻峁嘺 and Bha.P., all consider that Kapila is the incarnation of 痴颈峁ａ箛耻. Kapila, is lauded and exalted in 骋墨迟腻. The word 鈥�厂腻峁僰丑测补鈥� is elaborated to count.

It is dualistic realism because it advocates two ultimate realities 笔谤补办峁泃颈 and 笔耻谤耻峁�a. These realities were the knowing subject and the known object. This 厂腻峁僰丑测补 doctrine is very relevant in 鲍辫补苍颈峁�a诲蝉, 惭补丑腻产丑腻谤补迟补, 骋墨迟腻, Sm峁泃墨s and 笔耻谤腻峁嘺蝉. It also includes of Sattva, Rajas and Tamas.

厂腻峁僰丑测补k膩rik膩 of I艣varak峁涐梗峁嘺 is the most celebrated text of 厂腻峁僰丑测补. It has seventy two verses. This text names 厂腻峁僰丑测补 as secret. Also it presents interesting information about the origin and formulation of 厂腻峁僰丑测补 principles.

The relevance of 厂腻峁僰丑测补 Philosophy is the uprooting three fold miseries. The three miseries are 膧诲丑测腻迟尘颈办补, 膧dhibaudika and 膧诲丑颈诲补颈惫颈办补. The three 驳耻峁嘺蝉 are the elements of 笔谤补办峁泃颈. They are connected like threads to make up the rope of 笔谤补办峁泃颈. Three 驳耻峁嘺蝉 are Sattvagu峁嘺, Rajogu峁嘺, and Tamogu峁嘺. Sattva is connected with happiness that means real and produces pleasure. Rajas is concerned with the actions of the objects. It is connected with activity and motion. Tamas is essentially concerned with inertia and inaction. 笔谤补尘腻峁嘺蝉 are in three 笔谤补迟测补办峁�a -direct sense perception, 础苍耻尘腻苍补 -logical inference and 艢腻产诲补 or 膧ptavacana -verbal testimony. Perception is definite sense organ. The term perception means what is defined. The remainder of the sentence is the definition by which word meant is the differentiation from the things of the same classes. Inference has been proclaimed to be of three kinds and it is based upon the intuition of the middle term and then major term and valid assertion is right revelation. The 厂腻峁僰丑测补 Philosophy recognizes the validity of 艢谤耻迟颈 though with reservation and there by gives validity to 艣补产诲补 as one of the means of knowledge. Causation means the appearance or manifestation of a quality due to certain changes of collocations in the causes which were already held in them in a potential form. 厂补迟办腻谤测补惫腻诲补 maintains that 办腻谤测补 is sat or real. It is present in the 办腻谤补峁嘺 in the potential form, even before its manifestation. Production of effect only means an internal change of the arrangements of form. The manifestation of the phenomenal world is only an evolution of the cosmic substance i.e. nothing new is created. 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-evolutes because, it being infinite, comes from nothing else. The seven 笔谤补办峁泃颈 惫颈办峁泃颈鈥檚 are Mahat, 础丑补峁僰腻谤补 and the five 迟补苍尘腻迟谤补蝉. Each is the evolutes of the former and the evolving of the latter. They are both causes and effects. The five迟补苍尘腻迟谤补蝉 are the evolvents of the sixteen principles Manas, the five sense organs, the five organs of action and the five 辫谤腻峁嘺蝉 that are mere evolutes. These sixteen principles are only effects. 笔耻谤耻峁�a being an eternal entity is neither an evolutes nor can evolve because it is not born out of anything else and it does not produce anything else.

The branches of 厂腻峁僰丑测补 designed as Ahor膩tra艣腻办丑补, 碍腻濒补 艣腻办丑补, Atri艣腻办丑补 and the Pradh膩nastambha, and its sub branches are also detailed. 厂腻峁僰丑测补 Philosophers and along with this the works on 厂腻峁僰丑测补 are also mentioned.