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J. C. Sikdar
and newer forms. It preserves its own fundamental nature as permanent because of there being such nature in it. There is the capacity of expans sion in it, i, e. to undergo transformation from the finest conditions Into fine conditions and from the fine into the grossest material state by such order on account of which it is only one Reality. It gives forms to the multifarious universe by self-generated capacity without impetus of any other entity, Change is taking place everywhere, from the smallest and least to the highest. Atoms and reals are continuously vibrating and changing places in any and every object. At each moment the whole universe is undergoing change, and collocation of atoms at any moment is different from what it was at the previous moment""58
In the Buddhist philosophy it is found that a method of critical analysis of Pudgala (personality or soul) and Rupayatana (External world or matter) into their respective Dharmas (elements) was followed by Lord Buddha to determine the problem of eternality and non-eternality (sassata and asassata) in the light of the principle of permanence-In-change. On the denial of substance (dravya) i, e. permanent reality, only modes of feelings, sense-data, etc, have been admitted by the Buddhist philosophy in its place. So the Pitakas advocate the doctrine of Non-Substance (anatta) According to Prof. Stcherbastsky, "The possibility is not precluded that the foundation of the anatma-dharma theory was laid before Buddha as it is reflected in the Kathopanisad. 02
It appears from this evidence that the Buddhist doctrine, of momentariness (kşanikavada) was influenced by the doctrine of momentary modi fication (pratikṣaṇapariņama) as advocated by the Samkhya system of the thought.
The word 'anicca's was used by the Buddha in the sense of impermanence. But here it conveys a special significance that ancicata (impermanence) is always associated with anatta (non-substance). The word 'kşaṇa'es also occurs in the Buddhist works to denote the unique moment. The doctrine of pratityasamutpada (dependent origination) was propounded by the Buddha to relate one moment to another in the negation of an underlying substance.
58 History of Indian Philosophy, Vol. 1, p 250, Dr. S N. Dasgupta.
59 Brahmjalasutta and Cula Málunkīyasutta, Majjhimanikaya, II,
60 Majjhima Nikaya I, p. 13; cf. Mahanidana Sutta, Dighanikaya II. pp. 44-57.
61 The Central conception of Buddhism, Prof. Stcherbatsky, pp.57-58.
62 Kathopanisad, ch. II, 1st, Valli, v. 14.
63 “Savve bhāvā anicca dukkhā parināmadhamma |”, Anguttaranikāya, IV, 19.5,
64 Abhidharmadlpa, p. 9, ed. by Dr. Padmanabha Jaini,
65 The Central Conception of Buddhism, p. 24; Abhidharmakoşa, Vasubandhu, ii, 45, Com, Yasomitra.
