The adherents of the system defend their atheism by maintaining that the origin of misery presents an insoluble problem to the theist, for a god who has created and rules the world could not possibly escape from the reproach of cruelty and partiality. Much stress is laid by this school in general on the absence of any cogent proof for the existence of God.
The world is maintained to be real, and that from all eternity; for the existent can only be produced from the existent. The reality of an object is regarded as resulting simply from perception, always supposing the senses of the perceiver to be sound. The world is described as developing according to certain laws out of primitive matter (prakṛiti or pradhāna). The genuine philosophic spirit of its method of rising from the known elements of experience to the unknown by logical demonstration till the ultimate cause is reached, must give this system a special interest in the eyes of evolutionists whose views are founded on the results of modern physical science.
The evolution and diversity of the world are explained by primæval matter, although uniform and indivisible, consisting of three different substances called guṇas or constituents (originally "strands" of a rope). By the combination of these in varying proportions the diverse material products were supposed to have arisen. The constituent, called sattva, distinguished by the qualities of luminousness and lightness in the object, and by virtue, benevolence, and other pleasing attributes in the subject, is associated with the feeling of joy; rajas, distinguished by activity and various hurtful qualities, is associated with pain; and tamas, distinguished by heaviness, rigidity, and darkness on the one hand, and
