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Other topics related to Parinama
'even this is real only for our empirical (relative) consciousness (f), which intuits the relation of antecedence and sequence into the evolving Reals (Gunas), in the stage of 'empirical intuition' (सविचारा निर्विकल्पप्रज्ञा ). The intellectual intuition' (निर्वि• a fafa), on the other hand, apprehends the Reals as they are, without the imported empirical relations of Space, Time, and Causality'.3
6.5
From the above it is clear that the Samkhya-Yoga accepts kāla, not as a distinct eternal entity, like the Vaiseṣikas, but only as the one present moment which is identical with the unit of change of the Guņas.
Ākāśa
In Samkhya-Yoga works earlier than Bhiksu's, we are given to understand Ākāśa as a gross evolute produced from the Sabdatanmātrā (sound-potential). This means that the evolution of the categories upto Ākāśa takes place without the latter. Bhiksu seems to have experienced this difficulty and hence his clever innovations in the SPB & YV.
We elucidate his innovations as follows. At one place he states that Eternal Space (Dik) and Time (Kala) are of the form of Prakṛti or the root cause of the (produced) Ākāśa, and are only the specific qualities of Prakṛti. Hence the universality of Space and Time is established. But these, space and time, which are limited, are produced from Akāśa through the conjunction of this or that limiting object.4
At other place he writes that the notion of eternal Dik should be understood to be unreal, for generally there is no Dik-Vyava
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इति कस्यचित् प्रलापस्तु भाष्यार्थाविवेकमूल इति, यत्त, पूर्व देशासंयोगाद्यवच्छिन्नः परमाणुक्रियाऽऽदिरेव क्षणः कालस्तु तदतिरिक्तो नित्य इति वैशेषिका : आहुः, तन्न......अस्माभिस्तादृशस्यैव गुणपरिणामस्य क्षणत्ववचनात्......।' YV
on III 51.
Positive Sciences of the Ancient Hindus, p. 21.
SPB. II. 12.
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