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INTRODUCTION
speaking, since the word Kapila stands both for a particular colour and for the founder of Sāmkhya Philosophy, therefore, owing to the similarity of word the writer of the Purana has indulged in conjectures of his own. It appears that the writer of the Purāņa at the time of writing happened to see some sage with tawny face and corpulent body and was led 10 describe his form and colour.
Some scholars, seeing the rejection of Isvara in the Samkhya-system, have maintained that it is vedaviruddha, or opposed to S'ruti (S. S, p. 21 f.; S.P., 13 ff.). S'ankarācārya also, seeing that Sāmkhya is opposed to advaita, avers that Samkhya is not rooted in the S'rutis.
“Although there are many Smstis treating of the soul. we have singled out for refutation the Sāmkhya and Yoga because they are widely known as offering the means for accomplishing the highest end of man and have found favour with many competent persons. Moreover, their position is strengthened by a Vedic p1ssage referring to them, 'He who has known that cause which is to be apprehended by Samkhya and Yoga he is freed from all fetters' (s've. Up. VI, 13). ........., we refute by the remark that the highest beatitude is not to be attained by the knowledge of Sāmkhya Smrti irrespective of the Veda, nor by the road of Yoga-practice. (S. B. E, XXXIV, pp. 297–8). In deciding also the vaidika or the non-vaidika character of Sāmkhya, the great S'ankara says—"The scriptural passage which the pūrvapakşin bas quoted as proving the eminence of Kapila's knowledge would not justify us in believing in such doctrines of Kapila (i. c., of some Kapila ) as are contrary to scriptures, for that passage mentions the bare name of Kapila (without spoci. fying which Kapila is meant), and we meet in tradition with another Kapila, vie., the one who burned the sohs of Sagara and had the surname of Vásudova." (S BE, XKKIV. a 294).
