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
47 (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.
Concept of Time in Post-Vedic Sanskrit Literature 43 philosophical views. In K膩rik膩 III.9. 58. he says: whether time
is merely j帽膩n膩nugata艣akti viz., buddhyanusa峁僪膩ra, a conceptual
fusion or something positive, the truth is that we cannot do
without time. All our activities are simply impossible without
reference to time; they take place in time.
The Reality of the Present Time according to Bhart峁沨ari.
Following closely the Bh膩峁ak膩ra, Bhart峁沨ari recognizes the
three-fold division of time into the present, the past and the future.
This division, he affirms, is empirical, yet he declares emphati-
cally that there is no escape from it.89 All action is cast in the
form of one or another of these time-divisions. Time as
conditioned by action which began but which is finished is 'past';
when the means of production of an action are ready and the
action is expected; we say it is future. When however an action
has begun but has not concluded, we say it is present time.
According to Kaiyata, the past, the present and the future are
merely particular modes of existence.90
The view of the Bh膩峁ak膩ra as recorded in detail on pages
17-23 is beautifully summed up by Bhart峁沨ari in a couple of
K膩rik膩s (III. 9. 112, 113), and lucidly explained by Hel膩r膩ja. The
plain meaning of the first K盲rik膩 is that existence is qualified by
conjunction with the senses; for all linguistic usage is governed
by the relation which a thing has with another in conjunction with
it. As explained by Hel膩r膩ja, a thing (Satta) becomes predicable
only when we perceive it, for so long as it is not perceived, it is
in no way different from non-existent. And, perception is possible
only when there is conjunction with a sense. Hence when this
conjunction is yet to be, in other words, when on the way, the
well is yet to have conjunction with the sense of vision, we say:
"a well will be". When this conjunction has already been there,
we say: "The well was" When the conjunction takes place
presently, we say: "The well is".
the
Now as the future and past times do not encroach upon
sphere of the present, the present too should not encroach upon
theirs, and when the conjunction with a sense has already been
with.
CC-0. Prof. Satya Vrat Shastri Collection, New Delhi. Digitized by S3 Foundation USA
