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Vaishali Institute Research Bulletin No. 6
that there was only 'sat' (Existence) in the beginning of the cosmic Universe as revealed in the Rgveda,2 This is also a path of synthesis of two extreme views on the nature of Reality.
The Vedānta philosophy as embodied in the Upanişads conceives Sat-Brahmans as the only permanent Reality, while the Buddhist system of thought admits 'Sat' as always momentary, i. e. subject to origination and decay, by discarding the eternality of Reality on the basis of the doctrine of Anatmadharma (Non-Substance). In the Samkhya-Yoga philosophy 'Sat has been conceived as Puruşa (Conscious Self) and Trigunātmaka Prakyti (Primordial Matter)--the permanent Reality and the variable constant respectively, appearing on the screen of time, because of immutable eternality belonging to the soul and mutable eternality to the Primordial Matter.5
According to the Sānkhya and the Prabhākara Mimäisakas, the mere existence of an object is meant by its non-existence in another. The idea of Pratiksaņa pariņāma (change at every moment) has been applied by the Sāmkhya Philosophy to the evolution of the Višvarūpa Jagat (Universe having diverse forms) ang ghatabhāva (absence of jar) is viewed as pariņāmaksaņa (changing moment) of Bhutala. As for instance, the non-existence of a jar on a table indicates the existence of
1. "Taddhaika āhurasadevedamagra asidekamevadvitiyam tasmā
dastah sajjāyata/kūtastu khalu somyaivam syāditi hovāca kathamasataḥ sajjāyeteti/sattveva somyedamagra asidekamevādvi. tiyam 1".
Chāndogyopanişad, VI, 2.1. 2. “Ekam sad-viprā bahudha vadanti/Agnim Yamam Matariśvāna. māhuh",
Rg. veda, I. 164.46, 3. “Atha Brahmajijñāsā”, Brahmasūtra, 1, 1.1; see ŚBhã.
“Yat sat tat kşaņikam, yathả gatāh/ santaścāmi vivādāspadibhūtāḥ padārthā iti",
Kșanabhangasiddhi, p. 82. 5. Vyasabhāşya, iv, 33, vide The Central Conception of Buddhism,
p. 37. “Na hi bhūtalasya pariņāmavišeşāt kaivalyalakşaņādanyo ghatā. bhāvo nāma !", on Kārikā 5.
Sāṁkhyatattvakaumudi, p. 34. Tathā hi Prabhākaraḥ bhāvāntarameva bhāvāntārapepeksaya abhava iti vyavahriyate ll", Saptapadārthi (Medical Hall), Benaras, p. 76.
7.
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