कपिल
उनके नाम से जुड़ा मत शुद्ध चेतना को सक्रिय प्रकृति से अलग करता है: दुःख तब समाप्त होता है जब हम देख लेते हैं कि आत्म न शरीर है न मन।
पृष्ठभूमि
सांख्य के किंवदंतीय संस्थापक, भारत की सबसे पुरानी द्वैतवादी प्रणाली: शुद्ध चेतना (पुरुष) सक्रिय प्रकृति से अलग है; सबसे पहला व्यवस्थित ग्रंथ ईश्वरकृष्ण की सांख्यकारिका है (लगभग चौथी–पाँचवीं सदी ईसवी)।
मुख्य विचार
- पुरुष और प्रकृति
- तीन गुण
- कार्य कारण में पहले से विद्यमान है (सत्कार्यवाद)
प्रभाव
जिन्हें प्रभावित किया 3
पतञ्जलि
जिन्हें प्रभावित किया
Patanjali’s Yoga Sutra takes over the Samkhya ascribed to Kapila, the dualism of conscious self (purusha) and nature (prakriti) with its three gunas, adding a special self, Ishvara. Patanjali, Yoga Sutra; G. J. Larson, Classical Samkhya (1969); E. F. Bryant, The Yoga Sutras of Patanjali (2009)
साक्ष्य: AI मसौदा
पतञ्जलि › लगभग 325–400
अल बेरुनी
जिन्हें प्रभावित किया
Al-Biruni translated into Arabic a Samkhya book that he ascribed to Kapila (Kitab Sank, lost) and drew on it throughout his India (c. 1030) for the Indian doctrines of soul, matter and liberation. al-Biruni, Tahqiq ma li-l-Hind (c. 1030), preface, chs. VII and XII, tr. E. Sachau, Alberuni’s India (1888), vol. I
साक्ष्य: AI मसौदा
अल बेरुनी › 973–1048
कृष्ण चन्द्र भट्टाचार्य
जिन्हें प्रभावित किया
K. C. Bhattacharya’s Studies in Samkhya Philosophy reinterpreted the Samkhya ascribed to Kapila, with its distinction of conscious self and nature, as a living philosophical option. K. C. Bhattacharya, “Studies in Sankhya Philosophy”, in Studies in Philosophy I (1956)
साक्ष्य: AI मसौदा
कृष्ण चन्द्र भट्टाचार्य › 1875–1949
आलोचना
जिनके द्वारा आलोचित 2
आदि शंकराचार्य
जिनके द्वारा आलोचित
Shankara argued that the Samkhya ‘nature’ (pradhana), being unconscious, cannot produce an ordered world without an intelligent cause (Brahmasutrabhashya II.2.1–10). Śaṅkara, Brahmasūtrabhāṣya I.1.5–11, II.2.1–10
साक्ष्य: AI मसौदा
आदि शंकराचार्य › लगभग 700–750 · प्रचलित तिथि 788–820
गेऑर्ग विल्हेल्म फ़्रीडरिश हेगल
जिनके द्वारा आलोचित
Hegel discussed Kapila’s Samkhya after Colebrooke’s essays in his Lectures on the History of Philosophy and judged that in Indian philosophy the Idea never becomes objective: the subject is lost in abstract substance instead of reaching freedom. Hegel, Vorlesungen über die Geschichte der Philosophie (ed. Michelet 1833), “Indian Philosophy”; H. T. Colebrooke, “On the Philosophy of the Hindus”, Transactions of the Royal Asiatic Society 1 (1827)
साक्ष्य: AI मसौदा
गेऑर्ग विल्हेल्म फ़्रीडरिश हेगल › 1770–1831
मत
Samkhya (“enumeration”) counts out the constituents of reality and traces them to two utterly different principles. Purusha is pure consciousness – many, inactive, a mere witness. Prakriti is unconscious primal nature, woven of three strands (gunas): sattva (clarity), rajas (activity) and tamas (inertia). When their balance is disturbed, nature unfolds into intellect, ego-sense, mind, senses and elements – twenty-five principles in all. Effects pre-exist in their causes (satkaryavada). Suffering comes from confusing consciousness with the workings of nature; liberation (kaivalya) is the insight that tells them apart. Classical Samkhya needs no creator God. It shaped Patanjali’s Yoga, the Bhagavad Gita and Indian medicine; Shankara attacked its unconscious first cause.
जीवन और संदर्भ
Kapila is a figure of legend rather than history. The Mahabharata and the Puranas celebrate him as a great sage, sometimes as an incarnation of Vishnu, and Buddhist tradition links the town of Kapilavastu with his name. Later Samkhya authors trace their teaching back to him through Asuri and Panchashikha. Any dating, including the 7th century BCE given here, is conjecture; no work by him survives.
प्रमुख कृतियाँ
- Samkhya Sutra (attributed to Kapila; probably 14th–15th century CE)
- Samkhyakarika of Ishvarakrishna (c. 4th–5th century CE; the earliest systematic Samkhya text)
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