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66
The Sārkhya-Yoga and the Jaina Theories of Parinama
hāra.5 The notion of pūrva-đik etc. is due to the limiting adjuncts of Dik which is accepted (as an entity) by others (e.g. the Väise. şikas). So, even though ordinarily there is the vyavahāra of Kala and Dik, yet the two are to be explained through Ākāśa only. There is however a difference between Time and Dik in as much as the latter is absolutely illusory (having no real existence at all), whereas, the former is admitted to exist as moments.
At the third place he anticipates an objection that if Ākāśa is allpervading, it can neither be an effect of something nor can it be described as atomic as is done by the Bhāșyakāra. His reply to the objection is as foliows : Ākāśa is of two kinds. one original and the other, derivative like the earth-element of the Vaiseșikas. The original or Kāraṇākāśa is "the undiffe. rentiated formless Tamas (mass in Prakrti, matter-rudiment. Bhūtādi), which is devoid of all potentials and is merely the allpervasive seat? or vehicle of the ubiquitous original Energy (Rajas)”. This Kāraṇākāśa, on the association of the other Guņas first modifies itself partially as the sound-potential, and then the gross Akāśa is produced by a conglomeration of the Ākāśa-atoms like the gross earth (of the Vaiseșika). This gross Ākasa is limited from the point of view of Ahamkara (the preceding evolute) and serves as the medium for air (वायोरावरणम्).
Thus, we see that, Bhikṣu, having before him the full-fledged discussions of Space and Time of the Nyāya-Vaiseșika, has felt the difficulty of thinking anything without postulating Ākāśa and Kāla. With the help of Vaišeșika ideas, he imagines two types of Akāśa and Kāla, primary or original and derivative or empirical. He looks upon the primary or Kāranākāśa as being identical with Tamoguņa in Prakști and regards, the eternal Dik and Kāla as the specific qualities of Praksti. Empirical dik-kāla, he explains, through the association of Ākāśa with limiting adjuncts.
5 6 7 8
i.e. simply "dik' without any qualifications like, 'purvā' etc
YV. III, 51 Positive Sciences of the Ancient Hindus, p. 27. YV. III 40.
