bereaved and the suffering. This was the secret of Buddha's great success.
The object of Kapila's philosophy was to relieve mankind from the three kinds of pain, bodily and mental, natural and extrinsic, divine or supernatural. Vedic rites are inefficacious, because they are tainted with the slaughter of living beings; the complete and final emancipation of the soul is secured by knowledge alone.
Nature and Soul are eternal and self-existent. From Nature (prakriti) is produced intellect, consciousness, the five subtle elements, the five grosser elements, the five senses of perception, the five organs of action, and the mind. Soul (purusha) produces nothing, but is only linked with Nature, until its final emancipation. Kapila does not accept the orthodox opinion of the Upanishads that all souls are portions of the Universal Soul. He asserts that each soul is separate, and has a separate existence after its emancipation from the bonds of Nature.
It will be seen that, according to Kapila, everything except purusha, or Soul, is derived from prakriti, or primordial matter, and is therefore material, so that he differs from modern materialistic philosophers only in asserting that there is a soul, independent of matter and eternal, though for a time linked with matter.
The five senses simply receive impressions; the five organs of action, such as the voice, hands, and feet, act according to their functions; but the mind (manas) is not what is implied by the English word,
