Canto 14

The Paramatma takes swaroopam as Kapila.    The Paramathma appears as the Son of Devahuti, daughter of Manu and wife of Kardamma, who is the Son of Brahma. 

The Paramathma takes on the incarnation as Kapila to initiate the Samkhya school of philosophy. Samkhya philosophy is primarily oriented towards the attainment of moksham by purusing the rationalist approach of analysis and inference, and co-relating observed phenomena. 

Kapila, being an incarnation of the Paramathma Himself,  is a sage of impeccable attributes.

Extracts from Wikipedia and other web sources

Kapila of Samkhya fame is considered a Vedic sage, estimated to have lived in the 6th-century BCE, or the 7th-century BCE.

Vedic sage who is often identified as one of the founders of the system of Samkhya, one of six darshan s (systems) of Indian philosophy.

Samkhya (Sanskrit: सांख्य, IAST: sāṃkhya) is one of the six āstika schools of Hindu philosophy.^[1][2][3] It is most related to the Yoga school of Hinduism, and it was influential on other schools of Indian philosophy.^[4] Sāmkhya is an enumerationist philosophy whose epistemology accepts three of six pramanas (proofs) as the only reliable means of gaining knowledge. These include pratyakṣa (perception), anumāṇa (inference) and śabda (āptavacana, word/testimony of reliable sources).^[5][6][7] Sometimes described as one of the rationalist schools of Indian philosophy, this ancient school's reliance on reason was exclusive but strong.^[8][9]

Samkhya is strongly dualist. Sāmkhya philosophy regards the universe as consisting of two independent realities, puruṣa (consciousness) and prakṛti (matter). These two realities exist parallelly, without affecting each other.

Jiva (a living being) is that state in which puruṣa is bonded to prakṛti in some form.^[13] This fusion, state the Samkhya scholars, led to the emergence of buddhi ("intellect") and ahamkara (ego). The mind and the thoughts that appear in the mind are also considered a part of prakṛti (matter). The universe is described by this school as one created by purusa-prakṛti entities infused with various combinations of variously enumerated elements, senses, feelings, activity and mind.^[13] During the state of imbalance, one or more constituents overwhelm the others, creating a form of bondage, particularly of the mind. The end of this imbalance, bondage is called liberation, or kaivalya, by the Samkhya school.^[14]

Samkhya philosophy advocates inquiry of the self. Inquiry is always a function of the mind.  The mind works by splitting all observed phenomena into opposites of different gradations.  We become consciously aware of our surroundings,  only by this duality or differentiation.  Since duality includes pain, suffering as well as happiness, we are subject to these opposing pulls and pushes every minute of our lives.

It is clear that Samkhya follows the “scientific” or rationalist enquiry method,  and requires “proofs” before conclusions are drawn.  The rationalist method, as applied to the external world will require repeated performance of the tests and the observed result should not change.  The tests and the results can be observed.

The self analysis and inference process differs from the rationalization of observed phenomena,  which is the world of Maya.  The world of Maya is a sequence of interdependent events.  The dependent event is understood as being the “effect” of the primary event, which is the “cause”.  The mind attempts to identify the cause behind the effect,  to not only understand what is happening, but also to attempt to take control of the situation,  so that we can manipulate the environment to suit our needs.  The identification of “Cause” and “Effect” forms the basis of the inference process. We apply this to animate and inanimate objects.

The inference process is therefore dependent on duality,  which manifests in the mind as the differentiation of the ;

• observer and the observed or
• internal and external,  or
• cause and the effect, or
• opposites – heat and cold, happiness and misery, etc.

The Samkhya philosophy takes this duality approach internally to understand, and more importantly, to control the inner working of the mind-consciouness complex.   The inference process attempts to identify the root cause of sorrow, pain and suffering that we are constantly exposed to in this life.  The modern way of life focusses on acquiring material comfort, such as food, clothing and shelter.  Physical comfort, however, provides only transient pleasures.  Not only are these comforts temporary, but it is also quite a struggle to acquire and more importantly, to maintain, and consumes a large proportion of our lives.

When we apply the rationalist method internally, we cannot make any observations with our senses. We have to use our power of inference.  The basic method is the same.  We try to associate “cause” and “effect” to come to an inference.

We try to be Sattvic, lead a life of Tyagam, help others,  never indulge in any wrongful acts, and we closely observe the manifestation of the results.  The results that we expect are a betterment of our lives, in the form of good health, prosperity etc.  We often make the mistake of associating material world benefits with well being.  So when we find that there is no change in these aspects,  we begin to doubt our approach,  and the dedication required to stay on the sattvic path begins to falter.  However, this is not what we should expect to happen.  When we start looking for a result,  the very purpose of trying to follow scriptures is defeated.   Most importantly, the fundemental approach in following the Paramathma, is the conviction that, that is the only true way of life.  Seeking accolades and rewards is the wrong approach.

When we are on the true path with no expectations,  our material needs will be provided for.  Of this we must be convinced, and all insecurity and longing for accolades,  must be removed from our minds.

Unlike the modern rationalist approach,  which focuses on observed physical phenomena, the Samkhya approach deploys rationalization on the inner self.  As is apparent from the description above, the recognition that there are two parts to our complete self – the observed and the observer is the cornerstone starting point of the analysis and inference. 

The ultimate reward for staying on the path is complete release from the physical world.  In the interim,  the reward is development of detachment and peace of mind.  The key interim reward however, is the development of significant internal control of the mind, so that it is not swayed by the pulls and pushes of this world in the form of temptations. This internal control is the key to advancement.

The forces moving our inner self cannot be observed by the senses.  So we cannot use one form of physical force to subdue another form of physical force. Most of modern science focuses on the physical aspects of life.

Just as modern science uses electricity, chemicals, fossil fuels, nuclear power, solar energy,  to transform the physical world, we have to use the force and power of consciousness, to exercise control on the self and evolve to higher levels.

Just as the forces of electricity, chemicals, nuclear power etc., have to be harnessed by developing equipment and tools (generators, chemical factories, nuclear power stations etc.),  we have to develop the internal tools such as the right attitude in the form of tyagam, equanimity, persistence, dedication, sattvic guna, and detachment.  In other words we must develop the capability to derive satisfaction from the well being of others around us, and humanity at large,  and not from meeting our own petty needs.  Using these tools to exercise control of the forces playing with our mind,  is the requirement. 

Samkhya is the key to become aware of, be conscious of and recognize the various aspects and properties of the inner self.  This recognition and analysis should then be used to develop the tools.  This is very much similar to studying the covid virus, to develop the vaccine to develop immunity within our cells to resist the virus.

Samkhya recognizes that the manifestation of physical  pain and discomfort is caused by internal conflicts.  Resolution of internal conflicts is understood to eliminate the external impact of pain. 

Recognition of the internal causes of pain and suffering is one aspect.  The other aspect is the resolution of conflicts,  which requires the exercise of internal control, to mitigate or eliminate the inner struggle.

The Samkhya philosophy recognizes the fundamental truth that the extent of the inner conflicts is the cause of the manifestation of this life.

The existence of inner conflicts, implies imbalances in the forces that constitute our consciousness. This is where the three Gunas come into play.  The ever changing forces of this external world continually causes a shift in the balance between the Gunas.  Maintaining the Gunas in balance becomes an everyday struggle.  The ability to maintain the Gunas in balance means that we should not be impacted by external forces of temptation.  This in turn requires the development of Vairagyam or detachment. The shedding of attachment requires us to lead a life of austerity.

All the prescriptions of life from the Scriptures, Puranas and Ithihasas then come into play and have to be rigorously practiced and followed.

In one word, our lives have to be led in a dharmic manner.  The ideal Guna within us should be Sattvic.

So our consciousness feels the turbulence.  The mind attempts to steady itself and attain tranquility.  Without tranquility,  our consciousness will always be tied to worldly phenomena.  Once the mind attains a state of balance and becomes immune to the worldly temptations,  our consciousness is liberated from all ties and reverts to its source, which is the Paramathma.

As we have learnt from the prior slokams, the mind can attain a state of balance by pursuing either of the three paths - Gnana, Bhakthi, or Karma. 

As can be ascertained, Samkhya is the root of the Gnana Margam. It is an important pillar and foundation stone of Gnana Margam. The power of reasoning that is endowed within us is used to attain the knowledge of the ultimate reality, which is the Paramathma.

The establishment of all three Margas for attainment of Moksham, is a tribute to the Paramathma.  In the Kali Yugam, the luxury required to pursue Gnana margam is afforded to only a few.  Most of us in the Kali Yugam are unable to even provide for ourselves, the daily necessities. This is why the Paramathma recommends the pursuit of  Bhakthi Margam. It is the only practical and feasible avenue,  given the pressures and struggles of daily life.

Bhakthi Margam is complete sacrifice of the self to the Paramathma. Gnana Margam is the intellectual splitting of the self into component parts with the aim of gaining conscious control of the parts.  In attempting to control our component parts,  we realize our limitations,  and completely surrender this aspect, the “I” within us, to the Paramathma. Karma yogam is the complete dedication of the effort and fruits of the effort to the Paramathma.

Sage Kapila is an exponent of Brahma Vidya and imparts to His mother the knowledge to practice detachment.