|Wherever there is any philosophy or rational thought, |
it owes something or other to Kapila
Image source: Wikimedia Commons
In this article, we'll make a collection of Swami Vivekananda's quotes and comments on Kapila Muni. Note, this articles is not on Sankhya philosophy.
- According to modern physical science, it can be demonstrated that all destruction means that which Kapila said ages ago — simply reverting to the cause. Going back to the finer form is all that is meant by destruction.[Source]
- Every philosophy and every system in India — I mean throughout the world — owes much to Kapila, perhaps the greatest name in the history of India in psychological and philosophical lines. The influence of Kapila is everywhere seen throughout the world. Wherever there is a recognised system of thought, there you can trace his influence; even if it be thousands of years back, yet he stands there, the shining, glorious, wonderful Kapila.[Source]
- Kapila does not believe in the unity of all souls. His analysis, so far as it goes, is simply marvellous. He is the father of Indian thinkers; Buddhism and other systems are the outcome of his thought.[Source]
- Kapila teaches that there are many souls, who, though nearly attaining perfection, fall short because they cannot perfectly renounce all powers.[Source]
- Says our great philosopher Kapila, if purity has not been the nature of the soul, it can never attain purity afterwards, for anything that was not perfect by nature, even if it attained to perfection, that perfection would go away again.[Source]
- Sometimes a man is born with the Siddhis, powers, of course, those he had earned in his previous incarnation. This time he is born, as it were, to enjoy the fruits of them. It is said of Kapila, the great father of the Sankhya philosophy, that he was a born Siddha, which means literally a man who has attained to success.[Source]
- The first point we will contend with Kapila is his idea of God. Just as the series of modifications of Prakriti, beginning with the individual intellect and ending with the individual body, require a Purusha behind, as the ruler and governor, so, in the Cosmos, the universal intellect, the universal egoism, the universal mind, all universal fine and gross materials, must have a ruler and governor. How will the cosmic series become complete without the universal Purusha behind them all as the ruler and governor? If you deny a universal Purusha behind the cosmic series, we deny your Purusha behind the individual series. If it be true that behind the series of graded, evolved individual manifestations, there stands One that is beyond them all, the Purusha who is not composed of matter, the very same logic will apply to the case of universal manifestations. This Universal Self which is beyond the universal modifications of Prakriti is what is called Ishwara, the Supreme Ruler, God.[Source]
- The greatest psychologist the world has ever known, Bhagavan Kapila, demonstrated ages ago that human consciousness is one of the elements in the make-up of all the objects of our perception and conception, internal as well as external.[Source]
- The mountain comes from the sand, and goes back to the sand; the river comes out of vapour, and goes back to vapour; plant life comes from the seed, and goes back to the seed; human life comes out of human germs, and goes back to human germs. The universe with its stars and planets has come out of a nebulous state and must go back to it. What do we learn from this? That the manifested or the grosser state is the effect, and the finer state the cause. Thousands of years ago, it was demonstrated by Kapila, the great father of all philosophy, that destruction means going back to the cause.[Source]
- The other conclusion of Kapila is that there is no God as the Creator of the universe. Nature is quite sufficient by itself to account for everything. God is not necessary, says the Sankhya.[Source]
- The Sankhya philosophy of Kapila was the first rational system that the world ever saw. Every metaphysician in the world must pay homage to him.[Source]
- The system of the Sankhya philosophy is one of the most ancient in India, or in fact in the world. Its great exponent Kapila is the father of all Hindu psychology; and the ancient system that he taught is still the foundation of all accepted systems of philosophy in India today which are known as the Darshanas. They all adopt his psychology, however widely they differ in other respects.[Source]
- There is no philosophy in the world that is not indebted to Kapila.[Source]
- We think the Sankhya philosophy is the first attempt to harmonise the philosophy of the Vedas through reason. We find Kapila mentioned even in the Vedas: " knowledge) the first-born sage Kapila."[Source]
- Wherever there is any attempt at psychology or philosophy, the great father of it is this man, Kapila.[Source]
- Wherever there is any philosophy or rational thought, it owes something or other to Kapila.[Source]
Purusha or Self, according to Kapila MuniFrom Swami Vivekananda's Practical Vedanta and other lectures—[Source]
According to Kapila, from undifferentiated nature to thought or intellect, not one of them is what he calls the "Enjoyer" or "Enlightener". Just as is a lump of clay, so is a lump of mind. By itself the mind has no light; but ate see it reasons. Therefore there must be some one behind it, whose light is percolating through Mahat and consciousness, and subsequent modifications, and this is what Kapila calls the Purusha, the Self of the Vedantin. According to Kapila, the Purusha is a simple entity, not a compound; he is immaterial, the only one who is immaterial, and all these various manifestations are material.
From A Study of Sankhya Philosophy—[Source]
According to Kapila, there are many Purushas; not one, but an infinite number of them. You and I have each of us one, and so has everyone else; an infinite number of circles, each one infinite, running through this universe. The Purusha is neither mind nor matter, the reflex from it is all that we know. We are sure if it is omnipresent it has neither death nor birth. Nature is casting her shadow upon it, the shadow of birth and death, but it is by its nature pure.
God according to Kapila MuniFrom Swami Vivekananda's Practical Vedanta and other lectures—[Source]
The father of our psychology, Kapila, denies the existence of God. His idea is that a Personal God is quite unnecessary; nature itself is sufficient to work out the whole of creation. What is called the Design Theory, he knocked on the head, and said that a more childish theory was never advanced. But he admits a peculiar kind of God. He says we are all struggling to get free; and when we become free, we can, as it were, melt away into nature, only to come out at the beginning of the next cycle and be its ruler. We come out omniscient and omnipotent beings. In that sense we can be called Gods; you and I and the humblest beings can be Gods in different cycles. He says such a God will be temporal; but an eternal God, eternally omnipotent and ruler of the universe cannot be. If there was such a God, there would be this difficulty: He must be either a bound spirit or a free one. A God who is perfectly free would not create: there is no necessity for it. If He were bound, He would not create, because He could not: He would be powerless. In either case, there cannot be any omniscient or omnipotent eternal ruler. In our scriptures, wherever the word God is mentioned, he says, it means those human beings who have become free.
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