Essay name: Discovery of Sanskrit Treasures (seven volumes)
Author:
Satya Vrat Shastri
Affiliation: Karnatak University / Department of Sanskrit
The series called "Discovery of Sanskrit Treasures" represents a comprehensive seven-volume compendium of Dr. Satya Vrat Shastri's research on Sanskrit and Indology. They feature a wide range of studies across major disciplines in these fields, showcasing Shastri's pioneering work. They include detailed analyses like the linguistic appraisal of Yogavasishtha, etymological studies in the Mahabharata and the Devibhagavata-purana, as well as explorations of human values as defined in ancient texts.
Volume 5 - Philosophy and Religion
44 (of 216)
External source: Shodhganga (Repository of Indian theses)
Download the PDF file of the original publication
CC-0. Prof. Satya Vrat Shastri Collection, New Delhi. Digitized by S3 Foundation USA.
40
Philosophy and Religion
The Samkhya View as given by Bhart峁沨ari
In the section on the Buddhist's view, we will observe that
the S膩峁僰hyas and the Buddhists deny that time has an objective
reality. But Bhart峁沨ari records a view recognizing the existence
of time, which commentator ascribes to the S膩峁僰hya thinkers,
and explains it accordingly. According to this view, three gunas-
sattva, rajas and tamas are assumed to possess the three powers-
past, future and present. These powers do not function at one and
the same time. When they do function respectively, they give rise
to such usage as 'a thing was', 'a thing is; and 'a thing will be'.
These powers are inseparable and non-distinct from the three
gunas. They are present everywhere and are ultimately of the form
of succession. The past and future powers remove things away
from our consciousness and make them invisible, while the power
called present brings things into our consciousness.
Things disappear because of the working of the past and
future powers and never return. What reappears is a semblance
of them; similar things recur but never the same. Yet what we
conceive as non-existent has only disappeared and has never
ceased to exist. Hence ultimately there is no difference between
'being', and 'non-being', although the modes of existence may
differ. All this has been summed up beautifully by Bhart峁沨ari in
his K膩rik膩s.84
The Astronomers' View as given by Bhart峁沨ari
Others who claim to know what time is, understand by the
term K膩la, the movement of the sun, the planets and the stars,
diversified by diverse revolution.85 That means the movement of
the sun from dawn to dusk makes a day, from dusk to dawn makes
a night, fifteen such cycles make a fortnight and thirty of them a
month and so on. Similarly, when the moon has traversed all the
27 planets, it makes a month, and when B峁沨aspati completes its
revolution round a single Rasi (asterism), it makes a year.
it is the movement of the planets that leads to the division of time,
cc-this movement sitself is looked upon its time by some of the
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