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XXXIV 177]
TRANSLATION
argans at all the three points of time." e. g., the idea that " there has been rain, because the river has risen-" (for the past); "there is fire in the mountain, since there is smoke" (for the present); and lastly, "unless there is something to prevent it, we shall have rain, since we see ants carrying their eggs"--(for the future). (175) According to the Vais'eşikas, Time is one (in.
divisible ) and hence it cannot admit of such Time--not a dis. divisions as 'past,' 'present' and 'future, cording to ac. They attribute these divisions to certain khyas
'accidents (adventitious conditions ): but what the Teachers of Sankhya hold is that these same 'accidents' themselves may be regarded as the basis of the notions. of 'future,' 'present and past, and there is no need for the postulating of an intervening entity as 'Time'. This is the reason why we do not accept Time as a distinct Entity.
(176) The author next discusses the objects of the external senses operating at time present :
sense touching
a mannerned with fiva ahiant
Kärikā XXXIV Of these, the five sensory organs are concerned with
objects specific as well as non-specific. The intellectual Speech is concerned with sound : the rest specific as well as are concerned with five objects. unspecific objects; (177) Of the ten external organs, the five speech touching sound: the rest sensory ones are concerned with specific regarding the as well as 'non-specific' objects:—The term five objects of
'specific' here stands for the gross Sound
(Touch, Colour, Taste, and Odour) in their 'calm,' 'turbulent' and 'deluding forms, as manifested in the form of Earth (Water, Air, Fire and Ākāśa );-and
sense
