THE SCIENCE OF RISHI KANAD (Part-1)

THE SCIENCE OF RISHI KANAD (Part-1)

===== Space And Time As Defined In Vaishesika Sutra =====


Definition of Dik (Space) and Kala (Time) :

" That which gives rise to such (cognition and usage) as “This (is remote, etc.) from this,” – (the same is) the mark of space "

[Vaishesika Sutra 2.2.10]

Commentary:

Space is identified through the fact that it can provide the context to describe objects as being separated spatially. Spatial separation can only apply to matter since eternal dravyas which are incapable of motion can neither be separated nor brought together. Although mind can move, it is invisible. Therefore all that remains in Kanada’s classification of dravyas is matter.The separation is an identifier and the identification is with reference to the observing mind. It is also significant that the displacement of matter is observed relative to another piece of matter.

The essence of this sutra may be rephrased as: mind recognizes space when matter is displaced relative to another piece of matter.

In Sankara Misra’s commentary of this sutra an argument is built about the similarity of space and time in terms of their guna / attributes and a question is raised about the requirement of a new entity called space to be recognized. Both space and time are characterized by their guna/attribute of – partva-aparatva/ being together – separated.

In Kanada’s definition, the dravyas are understood and defined through their gunas/attributes and each of these dravyas is non-repetitive and unique. Therefore time and space can be recognized as two separate entities if and only if their difference is established.

The guna/attribute of partva-aparatva/ being together – separated, in time signifies two objects co-existing at the same point of time or being separated in time and the simultaneity in time is defined as a function of the movement of the sun. But that reflects a dependency of time on sun’s movement whereas a dravya has to have an independent existence by definition. It is explained that the concept of ‘simultaneity’ in time (in sutra 2.2.6 commentary) indicates the movement in sun and not vice-versa.

On the other hand the guna/attribute of partva-aparatva/ being together – separated, in space is reflected by conjunction and disjunction of matter and to be understood as samkalina – simultaneity in Time, i.e. the relative spatial separation of matter in the same time frame (same time frame =time measured for the same sun movement).

Questions: The commentary raises certain questions.

1. Spatial separation for objects being defined also with respect to same time frame – Does this imply that time is to be understood as changing with different suns and such different suns and time measures exist?

2. Simultaneity in time reflects the movement of sun – It means that for the observing mind, sun’s movement is a logical conclusion from the concept of what we call ‘at the same time’ in our day-to-day life.

If ‘simultaneity in time’ is relative to the position of observer (meaning with reference to the same sun) and spatial separation of objects is not, does it mean that space is absolute but time is relative.

Time is said to be - Kriya Visheshana / a specific outcome of state of motion - which means time as a larger concept is a function of motion and therefore indicates the general state of motion of the entire cosmos (in the commentary of sutra 2.2.10 of Sankara Misra).

In Yoga Vasistha [6] which discusses Indian cosmological perspective correlated with many other works, a similar concept of varying time with different universes is mentioned. Space for Kanada is devoid of motion and therefore it is only the matter in motion when the cosmos is mentioned and space is still. This fits with the idea of Indian cosmological model in which time is said to collapse in the rest period between the cosmic creation and dissolution, and that must be true if time is a function of ‘state of motion’ of the cosmos which comes to a rest in this period between creations and dissolutions [7-13].


Space as dravya :

" Dravyatva (being a dravya) and eternality (of Space are) explained by (the explanation of the same in) Air "

[Vaishesika Sutra 2.2.11]

Commentary: Space is eternal (explained later). It is concluded to be a dravya and that encompasses hypothesis like –

Space is an independent entity
It is existent
It is unique
It is a padartha
It has guna/attributes associated with it
It can give rise to another dravya.
It is incapable of motion.
It is homogenous.


Space homogeneity :

" The unity (of space is explained) by (the explanation of unity of) existence. "

[Vaishesika Sutra 2.2.12]

Commentary:

Here is a discussion of unity of space which is explained in the commentary by Sankara Misra as – 'eka-pritaktvam' is a guna / attribute of space and in Shankara Misra’s commentary, he defines it as that which differentiates one from two, or it is that kind of a guna/attribute which gives a sense of discretion about the state of dravya discussed.

In the case of space, 'eka-pritaktvam' must refer to the fact that space is found in one state – what ever that is, and shall always be in the same state irrespective of which point in space is considered or even which point in time is considered. This refers to the homogeneity of space. Such a guna/attribute fits in with Space being nitya/eternal or unchanging.


Directions in Space :

" The diversity (of space) is due to the difference of effects "

[Vaishesika Sutra 2.2.13]

Commentary:

karya visesena means an outcome the specific kind of work under consideration, and because space is by definition incapable of motion, work in question can only refer to the work done by matter in space. Due to the nature of matter’s behavior in space, it appears that space itself is diverse in nature. The diversity is explained in the following sutras.


Space Time as the fundamental matrix :

" (The direction comes to be regarded as) the east, from the past, future, or present conjunction of the sun "

[Vaishesika Sutra 2.2.14]

Commentary:

East is recognized as the direction from which the sun rose and therefore it is in the past. The past present and future divisions of time as a result of the movement of sun are also connected to the spatial directions which are named based on sun’s
movement. The directions in space are explained as relative to the position of the observer. In this sutra space and time are connected by the ‘motion’ of sun which observation is also found in many commentaries.

In the commentary of sutra 2.1.5 Sankara Misra while defining the attributes of akasha states that not only is akasha absolutely color-less but based on the same argument even time and space are devoid of the attributes of rupa, rasa, gandha and sparsha. Time and space have the same attributes associated to them (number, magnitude, pritakathva / separateness, conjunction and disjunction ). He concludes the commentary of this sutra stating that it follows that time and space are the fundamental entities of everything.

The space and time matrix are said to be fundamental because the mind perceives the world through matter which is identified through the four senses of touch, smell, taste and visibility (the eternal dravyas can only be conceptualized by the mind and not perceived).

These four guna/attributes exist in matter which always exists in a certain space and time combination. The absence of either space or time indicates absence of motion and as is later established in this paper, no guna/attributes can exist in absolute rest or when time collapses to zero. Space and time has to be the fundamental matrix of the matter world, and the observing mind can never escape either Space or Time during the process of observing the universe.

In the Kanadasiddhantachandrika of Gangadharasuri Sastri says :

"This division of time is said to be caused by the Buddhi/intelligence and in Space it results from conjunction and disjunction of real matter and so the intelligence of the observer plays a secondary role.

In the footnote of Udayavir Shastri ‘s book [15, page 103], it is mentioned that Chandrakant Bhattacharya is of the opinion that space, time and even akasha are the same which are seen as different entities because of the nature of the effects as observed by the mind in their interactions with matter.


Directions :

" South, west, and North also are similarly (distinguished) "

[Vaishesika Sutra 2.2.15]

" By this, the intervals of directions in space are explained "

[Vaishesika Sutra 2.2.16]

Commentary:

In these last two sutras the four main directions east, west, north, south besides which four more directions between these four directions are accounted for as relative to the position of the observer as concepts which arise only because of the nature of motion of matter in Space. Hence Space itself is homogenous and has no division of direction inherent in it.


Eternality :

The nature of both Space and, anu - the most fundamental particle of matter (sutra 7.1.8 ) in Vaisheshika are said to be explained in the chapter that discusses nitya/eternal.

"The eternal is that which is existent and uncaused."

[Vaishesika Sutra 4.1.1]

Commentary:

In this sutra Kanada begins his definition of nityam or the ‘eternal’ but this terim is a very imprecise translation of his nityam. The term nityam/' existent has a lot of significance in the school of Vaisheshika because Kanada – a realist, has set himself the task to enumerate everything in the universe through –Padartha/predicable - all that which can be named, expressed through words or conceptualized by the mind. Hence all that he describes are not mere theoretical concepts, but true existing entities of the real world.

(To Be Continued .....)

(The Article is adopted from Space, Time and Anu in Vaisheshika by Roopa Narayan)


"Om Shanti Shanti Shanti"