See here for Part One of this article:
https://www.universaltheosophy.com/legacy/teachers-kapila-rishi/
As we found in Part One, the great founder of the Sankhya Philosophy is said to be the Rishi Kapila, yet the actual life and teachings of this great sage are wrapped in mystery. The Sankhya darsana, as it comes to us today, is at best fragmentary, treating of only a skeleton outline of certain teachings. What we propose to conclude here is an overview of that which may compose Kapila’s teachings, and we will do this in three stages. First, we will briefly examine the teachings related in the Bhagavata Purana. Second we will contrast these with the teachings of Kapila as given in the Mahabharata. And third we will supply suggestions as to the true nature of Sankhya.
To continue with the Bhagavata Purana, 1 let us preface our exploration with one important fact: the Bhagavata Purana is a work of Bhakti-Yoga, of a particular school of Indian thought, and a much later work than the Mahabharata. It treats of Kapila’s teachings from within that system of thought, and it is the student’s task to uncover his true teachings, if they are to be found there at all.
Following his father’s departure, Kapila’s mother, Devahuti, approaches him with an appeal for teachings on the path of liberation. Hearing his mother’s plea for aid, Kapila, speaking just as Krishna does in the Gita, as the Spiritual Self, relates the way of success:
“The discipline of yoga of relating to the soul for the sake of complete detachment from whatever pleasure and distress, is the ultimate benefit for mankind that carries My approval. Oh pious mother, I will now explain that to you what I formerly explained to the sages who were eager to hear about all the ins and outs of the yoga system. The living being its [state of] consciousness is considered [responsible] for its bondage and liberation. In attraction to the three modes of nature one is materially conditioned, but if one attaches to the soul of the universe [the Original Person], one is of liberation. From the impurities of lust and greed and such, that result from the misconception of ‘I’ and ‘mine’, one is freed when the mind is pure in being equipoised, without distress and pleasure. It is in that state that the person, who pure and transcendental to the material world is not bound and fragmented, does not see himself as someone different but as innerly enlightened. With a mind full of spiritual knowledge, renunciation and connectedness in devotion one is indifferent about one’s material existence, which is then less of influence.” (BP 3:25:13-19)
We find here the same path related by Krishna to Arjuna, the heart of the doctrine of Liberation: attachment to life, to action, to results, the false notion of “I” and “mine”, and the state of consciousness associated with these, is the cause of bondage. This is the heart of Vedanta, whether it be in the Upanishads, the Bhagavad Gita, the teachings of Patanjali or Sankaracharya, and Kapila here begins and bases his teachings upon this firm foundation.
“There is no yogic path as auspicious for the perfection of the spirit as the performance of devotional service for the Supreme Lord … Any man of knowledge knows that strong attachment constitutes the entanglement of the soul, but that that same attachment for devotees opens the door to liberation. …” (BP 3:25:20-21)
Kapila describes here the importance of devotion, or bhakti, making it an initial centerpiece of his teachings to Devahuti, and expanding on it greatly in later verses. It is this emphasis on devotion that marks a fundamental difference between these teachings of Kapila and the teachings of the Sankhya darshana as we have it today (which itself is void of such an emphasis). 2 This is an aspect of the teachings of Kapila that are unique to the Bhagavata Purana, and thus this aspect of the teachings must be considered skeptically. This focus on devotion may be seen to culminate in the following verses:
“United in spiritual knowledge and renunciation, yogis free from fear in bhakti yoga take shelter of My feet for the ultimate benefit. The only way for people to find in this world the ultimate perfection of life is to steadily focus their mind in an intensive practice of devotional service to Me.” (BP 3:25:43-44)
Having laid this foundation of devotion, Kapila moves on to describe the “Fundamental Principles of Material Nature”. A few selections may be made to illustrate the heart of the teachings:
“‘I will now describe to you the different categories of reality, knowing which anyone can be released from the [yoke of the] modes of material nature. I will explain that to you about which one speaks as the spiritual knowledge [the jñâna] that cuts the knots [of egoism] in the heart and constitutes the ultimate truth of one’s self-realization. The Supreme Soul, the Original Person is beginningless and is, situated in the beyond of all matter, transcendental to the modes of nature. He can be perceived everywhere as the self-effulgence of the entire creation that is maintained by Him. … Nature by means of the modes created the variegated forms of the materially living beings. They in this world being confronted with it, were from the first day on illusioned by it because they [those forms] constitute the covering of their spiritual knowledge. Because the living entity identifies himself with the material action that was brought about by the modes of nature and is other than himself, he unjustly considers himself the doer.” (BP 3:26:1-6)
Here we have Purusha (the “original person”), standing above and apart from Nature (Prakriti) and from the “modes of Nature” (the gunas), which bring about “the variegated forms of living beings”. This is very much in-line with the Sankhya philosophy as related by Ishvara Krishna and others, that has come down to us today. 3
“The undifferentiated, eternal reality that differentiated in the form of material nature [prakriti] as a combination of the three modes, this cause belonging to the effect [of this material manifestation], is called the primary nature [the primal ether or pradhâna]. That primary nature is known as the basis from which the five gross and five subtle elements, the ten senses of perception and action and the four internal sense departments [of mind, ego, consciousness and intelligence] evolved who together add up to a number of twenty-four.” (BP 3:26:10-11)
And so we have the basis of the Sankhya system roughly as it is known today. 3 Kapila continues on, examining the details of the system, including elucidations on the nature and practice of devotional service, before coming around to the direct subject of bondage and of liberation. A full reading of these sections of the Bhagavata Purana is highly recommended. 4 The devotional teachings form an essential aspect of Bhakti Yoga, but whether this coincides with the actual teachings of the founder of the Sankhya philosophy is highly doubtful, as we will see. What the student must do now is to compare these teachings with the teachings of Kapila as recorded in the much older text of the Mahabharata.
Firstly, let us take the dialogue between Kapila and Syumarasmi, as related by Bhishma. 5 In this dialogue, Kapila argues the position of “disinterested action” or the path of Renunciation in opposition to the Vedic injunctions for sacrifices aimed at fulfilling certain desires.
Let us begin with the path promoted by Kapila. Two statements may help clarify his position.
“I do not censure the Vedas. I do not wish to say anything in derogation of them. It hath been heard by us that the different courses of duty laid down for the different modes of life, all lead to the same end. The Sannyasin attains to a high end. The forest-recluse also attains to a high end. Both the other two also, viz., the householder and the Brahmacharin, reach the same end. All the four modes of life have always been regarded as Deva-yana ways.” (MB 12:268)
Later he adds:
“The Brahmanas say that that Good Conduct, which is wonderful, whose origin may be traced to very ancient times, which is eternal and whose characteristics are unchangeable, which differs from the practices to which even the good resort in seasons of distress and represents their acts in other situations, which is identical with heedfulness, over which lust and wrath and other evil passions can never prevail, and in consequence of which there was (at one time) no transgression in all mankind, subsequently came to be distributed into four subdivisions, corresponding with the four modes of life by persons unable to practise its duties in minute detail and entirety. They that are good, by duly observing that course of Good Conduct after adoption of the Sannyasa mode of life, attain to the highest end. They also that betake themselves to the forest mode reach the same high end (by duly observing that conduct). They too that observe the domestic mode of life attain to the highest end (by duly practising the same conduct); and, lastly, those that lead the Brahmacharya mode obtain the same (end by a due observance of the same conduct).” (MB 12:270)
This “Good Conduct” is described as that of those of “pure heart”, who follow the path of “self-restraint of Yoga” and Renunciation (of the fruits of action), regardless of their mode of life or of the school of thought to which they subscribe, for elsewhere Kapila states clearly that:
“Whatever again the school of opinion according to which one may conduct oneself, one is sure to attain to the highest end by only observing the duties of self-restraint of Yoga.” (MB 12:270)
Compare this to the verse of the “other” Kapila, from the Bhagavata Purana:
“United in spiritual knowledge and renunciation, yogis free from fear in bhakti yoga take shelter of My feet for the ultimate benefit. The only way for people to find in this world the ultimate perfection of life is to steadily focus their mind in an intensive practice of devotional service to Me.” (BP 3:25:43-44)
We may see here what is, on the surface at least, a stark contrast in teaching (though perhaps moreso a stark contrast in the interpretations of such teachings by different schools of Indian thought). If both of these teachings did, in fact originate with a Kapila, it becomes increasingly doubtful that these are the same teacher.
In his dialogue with Syumarasmi, Kapila also puts strong emphasis on the “path of knowledge”.
“Beholding that all the fruits that are attainable by acts are terminable instead of being eternal, Yatis, by adopting self-restraint and tranquillity, attain to Brahma through the path of knowledge. There is nothing in any of the worlds that can impede them (for by mere fiats of their will they crown all their wishes with success). They are freed from the influence of all pairs of opposites. They never bow down their heads to anything or any creature. They are above all the bonds of want. Wisdom is theirs.” (MB 12:269)
“Knowledge assists that man in crossing (this interminable river of life and death) who pursues knowledge. That conduct, however, which men pursue after deviating from the path of knowledge, afflicts them (by subjecting them to the evils of life and death). It is evident that ye are possessed of knowledge and dissociated from every worldly object that may produce distress. But have any of you at any time succeeded in acquiring that knowledge in consequence of which everything is capable of being viewed as identical with one Universal Soul? Without a correct apprehension of the scriptures, some there are, fond only of disputation, who, in consequence of being overwhelmed by desire and aversion, become the slaves of pride and arrogance. Without having correctly understood the meaning of scriptural declarations, these robbers of the scriptures, these depredators of Brahma, influenced by arrogance and error, refuse to pursue tranquillity and practise self-restraint.” (MB 12:269)
Kapila is impressing upon Syumarasmi the importance of not depending wholly on a surface reading of scripture, imparting on him the vital key of cultivating knowledge and understanding. He explains that without understanding, following scripture will not lead to Emancipation, as one will not truly understand what is meant by those scriptures. One must understand, before one can rightly practice Good Conduct, and, we might draw from this that no amount of devotion will lead to Liberation if it is not accompanied by right understanding.
In the beginning Syumarasmi is debating with Kapila, but as the dialogue progresses, he settles into his role of student, seeking answers instead. Finally he asks the central question, that which the entire dialogue has been building towards, and received Kapila’s clear answer:
“Syumarasmi said, ‘You depend upon knowledge as the means (for the attainment of Emancipation). Those who lead lives of domesticity have planted their faith in acts. It has, however, been said that the end of all modes of life is Emancipation. No difference, therefore, is observable between them in respect of either their superiority or inferiority of puissance. O illustrious one, do thou tell me then how stands the matter truly.’
“Kapila said, ‘Acts only cleanse the body. Knowledge, however, is the highest end (for which one strives). When all faults of the heart are cured (by acts), and when the felicity of Brahma becomes established in knowledge, benevolence, forgiveness, tranquillity, compassion, truthfulness, and candour, abstention from injury, absence of pride, modesty, renunciation, and abstention from work are attained. These constitute the path that lead to Brahma. By those one attains to what is the Highest.” (MB 12:270)
The “acts” Syumarasmi is referring to are chiefly the “sacrifices” obediently performed by the followers of the Vedas. But Kapila stresses the importance of knowledge as the highest end. Further, these “attributes of Good Conduct” would seem to form the centerpieces of Kapila’s teachings on the Path.
The dialogue closes with the following important passage:
“Ability to subdue the senses, forgiveness, and abstention from work in consequence of the absence of desire,—these three are the cause of perfect felicity. With the aid of these three qualities, men having understanding for their eyes succeed in reaching that Brahma which is uncreate, which is the prime cause of the universe, which is unchangeable and which is beyond destruction.”
This dialogue portrays what may very well be the core of the practical aspect of Sankhya, the original Sankhya Yoga system of Kapila, which we easily see to be identical with the teachings of Krishna to Arjuna, of the Upanishads, of Patanjali’s Yoga, and so on. It is the core of the ancient path of Liberation.
So much for this aspect. We may now explore what the Mahabharata has to say about the actual knowledge of the Sankhyas. We find the most remarkable, and, we might say, the most important statement about the teachings and knowledge of the Sankhyas in the words of Bhishma, who is drawn to explain these teachings to his student, Yudhishthira.
Bhishma begins with the following high praise:
“Listen now to what the subtile principles are of the followers of the Sankhya doctrine, having been established by all the great and puissant Yatis having Kapila as their first. In that doctrine O chief of men, no errors are discoverable. Many, indeed, are its merits. In fact, there is no fault in it.” (MB 12:302)
Compare this with the modern version of Sankhya available today and we must see that the two are not identical, for in the common texts and interpretations of the system known today fault is most easily found, by even the amateur student of Vedanta. Because of this, Sankhya has found itself attacked on all sides by superior logic, to the point of seeming surrender. This is seen in more modern Sankhyas being unable to logically rectify the dualistic notion of Purusha and Prakriti given the limitations of their own interpretations.
It is clear that the system referred to by Bhishma, in which no fault can be found, cannot be the same as the system and interpretations commonly accepted today.
Bhishma proceeds, touching on several key notions of the Sankhya philosophy of his day:
“… the quality of Sattwa has ten properties, that of Rajas has nine, and that of Tamas has eight, that the Understanding has seven properties, the Mind has six, and Space has five, and once more conceiving that the Understanding has four properties and Tamas has three, and the Rajas has two and Sattwa has, one …”
“Vision is attached to form; the sense of scent to smell, the ear to sound, the tongue to juices, and the skin (or body) to touch. The wind has for its refuge Space. Stupefaction has Tamas (Darkness) for its refuge. Cupidity has the objects of the senses for its refuge. Vishnu is attached to (the organs of) motion. Sakra is attached to (the organs of) strength. The deity of fire is attached to the stomach, Earth is attached to the Waters. The Waters have Heat (or fire) for their refuge. Heat attaches itself to the Wind; and the wind has Space for its refuge; and Space has Mahat for its refuge, and Mahat has the Understanding for its foundation. The Understanding has its refuge in Tamas; Tamas has Rajas for its refuge; Rajas is founded upon Sattwa; and Sattwa is attached to the Soul. The soul has the glorious and puissant Narayana for its refuge. That glorious deity has Emancipation for his refuge. Emancipation is independent of all refuge.”
We see here a systematic overview of the Sankhya metaphysics, in the first case beginning from the highest and proceeding to the lowest element (tattva) and then returning, and in the second case beginning from the lower and proceeding upwards to the highest element. In these we may see also a tracing of the overall process of Evolution/Involution, the cyclical descent into material Nature and the return ascent back to the primary spiritual Nature.
From this point Bhishma proceeds with the most pertinent statement, a long exposition on the extent of the knowledge of the Sankhyas, which, though it may not be immediately apparent, we will find to be a keynote in our exploration of Kapila’s teachings.
“Knowing that this body, that is endued with six and ten possessions, is the result of the quality of Sattwa, understanding fully the nature of the physical organism and the character of the Chetana that dwells within it, recognising the one existent Being that live in the body viz., the Soul, which stands aloof from every concern of the body and in which no sin can attach, realising the nature of that second object, viz.; the acts of persons attached to the objects of the senses, understanding also the character of the senses and the sensual objects which have their refuge in the Soul … knowing fully the nature of the vital breaths called Prana, Apana, Samana, Vyana, and Udana, as also the two other breaths, viz., the one going downward and the other moving upward indeed, knowing those seven breaths ordained to accomplish seven different functions, … understanding also the inauspicious end that is attained, O king, by creatures of sinful acts … and the inauspicious wanderings of creatures through diverse wombs, and the character of their residence in the unholy uterus in the midst of blood and water and phlegm and urine and faeces, all of foul smell, and then in bodies that result from the union of blood and the vital seed, of marrow and sinews, abounding with hundreds of nerves and arteries and forming an impure mansion of nine doors …
… the followers of the Sankhya doctrine who are fully conversant with the Soul, beholding the swallowing up of the Moon and the Sun by Rahu, the falling of stars from their fixed positions and the diversions of constellations from their orbits, knowing the sad separation of all united objects and the diabolical behaviour of creatures in devouring one another, seeing the absence of all intelligence in the infancy of human beings and the deterioration and destruction of the body, …
… ascertaining the diverse declarations of the Vedas, the courses of seasons, the fading of years, of months, of fortnights, and of days, beholding directly the waxing and the waning of the Moon, seeing the rising and the ebbing of the seas, and the diminution of wealth and its increase once more, and the separation of united objects, the lapse of Yugas, the destruction of mountains, the drying up of rivers, the deterioration of (the purity of) the several orders and the end also of that deterioration occurring repeatedly, beholding the birth, decrepitude, death, and sorrows of creatures, knowing truly the faults attaching to the body and the sorrows to which human beings are subject, and the vicissitudes to which the bodies of creatures are subject, and understanding all the faults that attach to their own souls, and also all the inauspicious faults that attach to their own bodies (the followers of the Sankhya philosophy succeed in attaining to Emancipation).”
In order to see the importance of this statement we must take first an overview. We see here that the Sankhyas are credited with knowledge seemingly of the full process of Evolution, or, rather of Emanation. 6 The above statement, in its entirety, will be seen to touch on many (if not all) key points in Cosmogenesis and Anthropogenesis (the evolution of Cosmos and Man). Bhishma is clear that Kapila’s teachings encompassed the very turning of the clockwork of the stars, the full process of birth and death and rebirth and all its causes, the building and developing of forms through evolutionary processes, the details of the elements of Nature, the position of Purusha and Prakriti, the chronology of cyclical periods of time, etc., etc., etc..
This becomes immensely important when we attempt to glimpse the true position of Kapila and the Sankhya doctrine in relation to other Indian systems of thought, and particularly for Theosophists attempting to understand Sankhya in relation to the Wisdom Tradition.
Aside from the teachings given in these two texts, we have little, perhaps nothing, from the actual founder of the Sankhya philosophy, besides perhaps a small outline of the tattvas as found in extant works. The Sankhya Karika continues to hold its place today as the central text of the modern Sankhya darsana, while the Tattva Samasa is seen as perhaps the only extant work of Kapila himself, but neither of these do justice to the lofty position ascribed to Sankhya and its followers in the great epic Mahabharata. And here we have that epic describing a vast array of knowledge as belonging to the Sankhyas, and we have Kapila stressing the importance of the path of knowledge.
What then, might be the original position of Sankhya teachings? We may find hints from the pen of H.P. Blavatsky.
“Both Occult and Eastern philosophies believe in evolution, which Manu and Kapila give with far more clearness than any scientist does at present.” (SD II:259)
And again:
“The day may come, then, when the “Natural Selection,” as taught by Mr. Darwin and Mr. Herbert Spencer, will form only a part, in its ultimate modification, of our Eastern doctrine of Evolution, which will be Manu and Kapila esoterically explained.” (SD I:600)
And, commenting upon the words of Ernst Haeckel, she hints (in brackets) on the true nature of Kapila’s teachings:
“”. . . Darwin puts in the place of a conscious creative force, building and arranging the organic bodies of animals and plants on a designed plan, a series of natural forces working blindly (or we say) without aim, without design. In place of an arbitrary act of operation, we have a necessary law of Evolution . . . . ” (So had Manu and Kapila, and, at the same time, guiding, conscious and intelligent Powers)” (SD II:652)
So we have H.P. Blavatsky stating rather plainly that the original teachings of Kapila are, in fact, one and the same as the esoteric (occult) doctrine of the East. From this we may suppose that her work, The Secret Doctrine, which is an attempt to unveil portions of that esoteric doctrine, is in-line with the original teachings of Kapila.
Let us overview our findings thus far, in an attempt to bring these ideas together:
We see at least two, perhaps more, Kapilas in the Indian records.
We have a teaching from the Bhagavata Purana with a distinct bhakti-yoga coloring, heavy on the idea of devotional service, with common interpretations that are largely theistic.
We have an older teaching, from the Mahabharata that takes on the fundamental principle of Yoga and Renunciation, in-line with the teachings of Krishna, the Upanishads, Patanjali, Sankaracharaya, and even Gautama Buddha in many respects.
We have several texts available in modern times that give but a skeleton outline of the tattvas, which we have reason to believe is not the full extent of Kapila’s teachings.
We have a section in the Mahabharata that attributes an incredibly wide array of knowledge as belonging to the Sankhyas, of which system seemingly encompasses the entirety of cosmogenesis and anthropogenesis.
We have H.P. Blavatsky and T. Subba Row clearly indicating that the teachings we have today do not represent the original full teachings of Kapila, and furthermore that those original teachings are, in fact, subscribed to by the Occultists.
What then, is the original teaching of Kapila, the founder of Sankhya philosophy, and how does it relate to other Indian traditions and to Theosophical teachings?
A complete answer to these questions may be out of reach in our day, but we can attempt to shadow forth some thoughts for consideration by all sincere students.
First, we may recommend that the student read, in full, the article “Samkhya and the Wisdom-Religion”, by David Reigle, which tackles these difficult questions through an examination of the teachings themselves.
Second, we suggest that the student pursue a study of Sankhya philosophy as it comes to us today in the primary extant works, and from there make comparisons and correspondences with the teachings given by H.P. Blavatsky in her Secret Doctrine.
As we survey the full scope of these ideas and give ourselves to a thorough study of the materials available to us, the picture that begins to emerge (hazy though it may be) is that of a great sage, a profound mind, who systematized and taught the great doctrine of Emanation/Evolution and Cosmogenesis, whose teachings were highly valued by the greatest of sages for generations, but which were eventually lost to the sight of the profane multitudes, and degraded by, might we say “lesser minds” of the Sankhya school, who eventually crystallized the teachings into a highly troublesome dualistic world-view.
We can, however, retrace these steps in our own studies, mirroring the example given above by Bhishma—the teachings have descended into but a fraction of their original, but we may now begin with that which is available to us today and through study begin to ascend upwards towards the heart of the original teachings.
To aid the student in this process we have compiled texts, translations and commentaries on Sankhya philosophy and on the teachings of Kapila, and will be adding to both as materials become available.
https://www.universaltheosophy.com/legacy/movements/ancient-east/sankhya/
https://www.universaltheosophy.com/legacy/movements/ancient-east/sankhya/kapila/
^1. See complete translation by Anand Aadhar Prabhu, http://bhagavata.org/. The details of Kapila’s life and teachings fall primarily within Canto 3, Chapters 25-33.
It may also be worth keeping in mind the following statement on this Purana:
“The Purâna is in duty bound to speak as it does [in regards to Kapila]. It has a dogma to promulgate and a policy to carry out—that of great secrecy with regard to mystical divine truths divulged for countless ages only at initiation.” (Secret Doctrine, II:571)
^2. It is this difference (which may be as much a difference of interpretation as a difference of actual teaching) that leads “theistic Vedantins” to view the Kapila of the Bhagavata Purana as “theistic” and the Kapila of modern Sankhya as “atheistic”. See Teachings of Lord Kapila: The Son of Devahuti (1977), by A.C. Bhaktivedanta Swami Prabhupāda, page 2, etc.
^^3. Find Kapila’s teachings as recorded in the Bhagavata Purana (3:25-33) here. Compare these teachings with those recorded by Ishvara Krishna, in the Samkhya Karika. And for further study see The Sacred Books of the Hindus, Volume XI: Samkhya Philosophy (including translations of the principle Sankhya texts), tr. Nandalal Sinha, 1915, the introduction of which can be read here.
^4. See Bhagavata Purana, 3:25-33.
^5. See Mahabharata, 12:268-271.
^6. Emanation, the Doctrine of. In its metaphysical meaning, it is opposed to Evolution, yet one with it. Science teaches that evolution is physiologically a mode of generation in which the germ that develops the foetus pre-exists already in the parent, the development and final form and characteristics of that germ being accomplished in nature; and that in cosmology the process takes place blindly through the correlation of the elements, and their various compounds. Occultism answers that this is only the apparent mode, the real process being Emanation, guided by intelligent Forces under an immutable Law. Therefore, while the Occultists and Theosophists believe thoroughly in the doctrine of Evolution as given out by Kapila and Manu, they are Emanationists rather than Evolutionists. The doctrine of Emanation was at one time universal. … (Theosophical Glossary, H.P. Blavatsky)
