The system of the Vedanta carried out the idea of Brahman so consistently that the entire actual existence of the world is thus annihilated. When once interest in speculation had been aroused, the reaction against positions of this kind was inevitable. The reality of actual things, the existence of matter, the certainty of the individual existence, must be defended against such a doctrine. On these factors was founded a new system, of which the founder in the tradition of the Brahmans is called the Rishi Kapila. The name Sankhya given to this system means "enumeration," "consideration." It maintains that reason alone is in a position to lead man to a right view, to truth and liberation.[375] It also exhibits the boldness arising from the fanciful nature of the Indians; and as the Vedanta took up a position on the idea of Brahman in order to wrest the world from its foundations, the Sankhya system stands on the idea of the soul (_purusha_) and of nature or matter (_prakriti, pradhana_). These two alone have existed from the beginning, uncreated and eternal. Nature is uncreated and eternal, creative and without cognition; the soul is also uncreated and eternal; it is not creative but has cognition. All that exists is the effect of a cause. The effect is limited in time and extension, subject to change, and can be resolved into its origin, _i.e._ into its cause. As every effect supposes a cause, every product supposes a producing force, every limited an unlimited. If the limited or product is pursued from cause to cause, there results the unlimited, eternal, creative, _i.e._ producing, nature as the first cause of all that is produced and limited. But beside nature there exists a second first cause. Nature is blind, _i.e._ without cognition; "light cannot arise out of darkness," intelligence cannot be the effect of nature. The cause of intelligence is the soul, which though completely distinct from nature exists beside it. Nature is eternal and one; the soul is also eternal, but manifold. Were the soul one, it could not feel pain in one man at the same time that it feels joy in another. The soul exists as the plurality of individual souls; these existed from the beginning, and are eternal beside nature. But they also entered into nature from the beginning. Their first case is the primeval body (_linga_), which consists essentially of "I-making" (_ahankara_), _i.e._ individualisation, and the primeval elements; the second material body consists of the five coarse elements of ether, air, light, water, earth. Neither the soul nor the primeval body dies, but only the material body.[376] The primeval body accompanies the soul through all its migrations; the material body is created anew at the regenerations, _i.e._ the soul and the primeval body are constantly clothed anew with new materials. The soul itself is uncreated, unchangeable amidst all mutations, and eternal, but it does not carry the consciousness of itself from one body to another.