sinha braj m p - problem of time and temporality in samkhyayoga and abihdharmabuddhism
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7-1-1976
Problem of Time and Temporality in Sāmkhya- Yoga and Ābhidharma Buddhism
Braj M.P. Sinha
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Recommended CitationSinha, Braj M.P., "Problem of Time and Temporality in Sāmkhya-Yoga and Ābhidharma Buddhism" (1976). Open Access Dissertations
and Theses. Paper 3106.http://digitalcommons.mcmaster.ca/opendissertations/3106
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PROBLEM OF TIME AND TEMPORALITY IN
SAMKHYA-YOGA AND ABHIDHARMA BUPDHISM
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PROBLEM OF TIME AND TEMPORALITY IN \
SAMKuYA-YOGAAND
ABHIDHARMA BUDDHISM
..
i Byf
BRAJ MOHAN Pd. SINHA
. A Thesis
Submitted to the School of Graduate Studies
in Part ial Ful filment o f the Requirements
for the Degree
Doctor of Philosophy.
,
McMas#er University
'July, 1976
i
Qon 1 - . -
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DOCTQR OF PHILOSOPHY (1976)
Religion (Indian Philosophy)
McMASTER UNIVERSITYHamilton, Ontario
TITLE:
AUTHOR:
Problem of Time and Temporality in Samkhya-Yoga and
Abhidharma Buddhism
Braj M. P. Sinha, M.A. (Bihar University) .
B.L: (Bihar University)
SUPERVISORS: Professor K. Sivaraman
Professor J . G. Arapura
Professor Hans Mol
NUMBER OF PAGES: vi i i , 292.
SCOPE AND CONTENTS: In this work, we have analysed the problem of
temporality and i ts soteriological signif icance in the philosophico-
religious tradit ions of the Samkhya-Yoga and Abhidharma Buddhism. The
basic concern is to demonstrate the possibi l i ty of accounting for temporal
determination without t ak ing recourse to a re i f icat ion of time category.
An attempt is made to bring out th e ~ o t e r i o l o g i c a l imp li ca ti on s o f such a
perspective. The introductory section d efin es th e problematic and methodolo
g1cal issues in the p re sent s tudy . This is followed by Part I , which is
an expository section on Samkhya-Yoga. Here, the problem o f t empo ra li ty
is invest iga ted against the background of the basi c on to log ical per spec tive
the S a m k h y a ~ Y o g a . Part I I is a cr i t i ca l exposition o f the problem of tem-'
porality in the A b h i d h a ~ a Buddhism\ We have attempted to show how, accord-. '
ing to the Abhidharma Buddhism, temporal determination is a feature of rea-
l i ty . The concluding section looks at the prohlem in comparative perspectiv
ii
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,
..
In this section we have tried to show how the two philosophico-religious
systems, despite certain basic differences, have some common s t ructural
•and thematic congruity • .
...
..
I
, i i i
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ABSTRACT
In the present work an a ttemp t is made to study the problem of
temporali ty in the religious philosophies of the Samkhya-Yoga and Abhi-
dharma Buddhism. The two systems a re s tu die d ' in comparative perspec-
t ive to determine the d e g r e ~ of compatibility of the two on the specific
,issue of temporality and i t s significance for the world- transcendence.
'TOe systems under invest igat ion have been selected on the ground that
~ o t h of them look a t t emporal ity as a character is t ic bui l t into the
structure of th ings.Re if ica t ion of time, as an abstract category irtdependent
of e n t i t i e ~ , i s al ien to both the systems. T e m ~ o r a l i t y ~ ~ / c o n c e i v e d not
in terms of t iue"as a t ranscendent condi tion of our being and cognition.
" ~ R a t h e r i t is conceived in terms of the changefulness and becomingness,
character is t ic of phenomena as such and i t s relationship,to the cognizingt
consciousness., This indeed is the most important perspective that they
sha re aga in st other religious philosophies of India.
Our in te res t in the two systems' art iculat ion of the problem ema-
nates f ~ o m the conviction that the systems under invest igat ion, instead
of being d ~ a m e t r i c a l l y opposed to each other, complement each other and
in some s igni f icant ways share certain basic perspec t ives. Thef a ~ t
of thei
complementarity has been ignored in the earl ier studies. There are some.occasional s tatements about the possibil i ty of some s imi lar i t ies between
tv
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the two. But no study of significance, except that of Stcherbatsky, has
been undertaken to see i f there is any signi f icant c o r r e l a ~ i o n between
the two. Most of the time scholars have treated them as.representing two
diamefrically opposed ontological perspectives, Murti being the most pro
minent proponent of this posit ion. That there are certain important dif-
ferences between the two cannot be denied. But i t has been our concern
to-demonstrate that , despite important differences in the ir ontological
perspectives, the two systems are in close company, specially in their
ar t iculat ion of the problem of temporality and i t s soteriological impli-
cations.
The body of the thesis is divided in to three major parts . The f i r s
part is a cr i t ica l e ~ p o s i t i o n of the problem in the context o f Samkhya
Yoga. The s ~ c o n d part deals with the p r o b l ~ m with r e f e ~ e n c e to Abhidharma
Buddhism. And the third par t is an attempt to bring out the correlation..
between the two systems with special reference t the s o t ~ r i o l o g i c a l impl
cations of the ir conception of the problem under investigation.
The following are the major findings of the present work:
,
1. Both the Samkhya-Yoga and Abhidharma Buddhism relat iv ize the cate-
gory of time. This' relativization is part and parcel o f thei r non
cosmological understanding of the temporal process.
2.
3.
Temporality i s defined as a feature bui l t into the s t r u c t u r e ~ o f \
change and b e c o m i n g n e ~ s and i t s subjective experience.
For e X ~ i n i n g t e m p o ~ a l determinations of past , present and future
implicit dist inct ion between real and existent i s a d m i s s i b ~ e . The
present alone 1s considered exi s t ent , while past and future are rea
v
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.
4. The realm of the t e m ~ o r a l is conceived ~ contradist inct ion 'with
Eternity , the two being dialect ical ly re la ted. The temporality is
seen in opposition to Eternity and yet providing a l ink with Eter-
ni ty .
5. The transcendence of temporality is a function of consciousness.
Reflection (contemplation) as an act of consc iousness is a temporal(
ac t . But reflect ion is seen as having a bui l t - in st ructure of
transcendence. This transcendence of the temporal p ro ce ss t ak es
place in the present . Actordingly, both the Samkhya-Yoga and Abhi
dharma Buddhism are the soteriologies of th e p re se nt .
•
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ACKNOWLEDGEMENTS
I. acknowledge with deep gratitude the helpful ~ u i d a n c e and en-
c o u r a g e m e ~ t provided.by my co-supe rv iso rs , P ro fesso rs K. Sivaraman and
J . G. Arapura. I thank Professor Sivaraman for the patient and unflag-
ging in teres t that he has taken in the project . His constvuctive sug-
gestions have gone a long way in phaping the present work. To Dr .
Arapura I am indebted for his kindness in being always available for
discussion. He helped me think through my methods and goals and a great
dea l ,of my thinking is inspired by him 'in many ways.
I must acknowledge my deep grat i tude to Professor T. R. V. Murtl
u n d e ~ whom I had the p r ~ v i l e g e of studying Vedanta and Buddhism. The
present project was f i r s t conce ived under his supervision and whatever
insight I have into Abhidh&rma Buddhism lowe to Dr. M u ~ t i with whom I
studied the diff icul t . text ~ Abhidharmakosa .
.
I express my indebtedness to Professor Hans Mol who has opened up
a new vista of looking a t rel igious problems. I thank him for his k ~ n dhelp and cooperation and the in teres t that he has shown in my work. I
must also thank Professor G. B. Madison of the department of Philosophy
in whose seminars I was f i r s t introduced to the methods of Phenomenology.
The problem of time and temporality was a primary concern of the seminar
and he helped me a great deal in clarifying my own thinking on this spe-
eif ie issue.
v ii
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,
I wish to record my deep sense of i nd eb tednes s t o my fr iend Mr.
K. N. Oh. who was kind enough to read some relevant Japanese materials
and t ransla te . them for me. I also thank my fr iends, Miss Kausar Khan and
Mis& Bithika Mukerjee. for kindly going through the manuscr ip t and check-
i ng typograph ical and other errors . I would l ike to thank my ~ i f e Manju
for her love and pa ti ence without which i t would have been di f f icul t to
complete th is work.
Finally, I want to acknowledge the f inancial assistance of McMaster
University in providing me support throughout my stay here and granting
a t ravel grant which made possible my tr ip to India in connection with
my reseftrch a t Varanasi.
v ~ i i
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To
Ma. and Babujee.
w.Uh love. and Jte,6pe.ct
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CHAPTER I
TABLE OF CONTENTS
AIMS AND ASSUMPTIONS
IntroductionSett ing of the Problem
The ProblematicA Note on the Method ,.
PART I : SAMKHYA-YOGA
to
1
12
3
4
CHAPTER I I
CHAPTER I I I
CHAPTER IV
THE HISTORICAL AND TEXTUAL SETTING OF SAMKRYA-YOGA
Pre-Classical Samkhya-YogaThe Samkhya Karika and Commentaries
The ~ a m k h y a Sutra and Commentar ies
The Yoga Sutra apd Related Literature
SAMKHYA-YOGA ONTOLOGY AND THE NATURE OF CONSCIOUSNESS
TIME AND TEMPORAL1TY IN SAMKHYA-YOGA
19
19
23
3138
50
72
TI\e Category of Time: Grounds For I ts Rejection 72
The Questiqn of E tern al and Empirical Time 82
The Consti tution of Homent and the Status of Past ,Present and future 87
Grounds of Temporal Determinations ". 97Some Concluding Observations 106
I'
CHAPTER V TRANSCENDENTAL CONSCIOUSNESS AND TEMPORALITY 111Subject and Subject ivi ty 111The Empiric Subject and Temporality 112The Transcendental C o n ~ c i o u s n e s s and The Temporal
Structure 117
PART I I : ABllIDHARMA BUDDHISM
CHAPTER VI ABHIDHARMlKA BUDDHISM:. ITS HISTORICAL AND TEXTUAL
SETTING 124
~ S c h o o 1 8 of Buddhism and the Abhidharmika Tradition 124The Two Abhidharmika Tradit ions 131
Abhidharma Philosophical Literature and Their Place
Within the Tradition 144
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CHAPTER VII
CHAPTER VI I I
.ICHAPTER IX
rABHIDRARMA ONTOLOGY AND TIlE PROBLEM OF TEMPORALITY
..
The Ontology of N o n - B ~ i ~ g (Anatta)
ABHIDHARMlKA CONCEPTION OF TIME AND T E M P O R A L I ~ 'The Category of Time and The Theory of Dharma as
Temporal _Is There a Pre-Abhidharmika Notion of Time as
. Receptum?
Reality of Past, Present and Future: Argumentsfrom Cognition and Moral Law' . ,
ABHIDHARMIKA C'oNCEPTION OE KARITRA AND TEMPORAL
DISTINCTION
153
153
173
173
185
192
203
Three Stages in the Development of Karitra Doctrine 203K a r i t ~ a and the Svabhava of Dharma 215Impredicabili ty ( a n i r v a c a n i y a t v a ~ of Karitra 222Some Concluding Observations 224
PART I l l : SAMKHYA-YOGA AND ABHIDHARMA BUbDHISM----IN COMPARATIVE PJii,RSPECTIVE .
CHAPTER X
CHAPTER XI
-TEMPORAL BECONING AND THE REAL: THE ABHIDHARMIKA
AND SAMKHYA-YOGA PERSPECTIVE
- / .The Abhidharmika Doctt;.ine of the I Mutual Otherness I.
-(Anyathatva) of Temporal DistinctionsThe Parallelism of S a r v a s t ~ v a d a and Samkhya-Yoga
Doctrine of ChangeA S a u t r a n ~ i k a Critique'of Vasumitra's Avastha Theory
S o ~ e Concluding,Observations
TRANSCENDENCE AND TEMPORALITY: IMPLICATIONS FOR
A SOTERIOLOGY OF TIlE P R ~ S E N T
230
231
24'2
249253
256
BIBLIOGRAPHY
Consciousness and Transcendence of Temporality: The
Samkhya-Yoga Perspective 257Consciousness/and Transcendence of Temporality:· The
Abhidharmika Perspective 268Concluding O b s ~ r v a t i o n s 276
280
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!
PART I
SAMKHYA-YOGA
(,
(\
-.
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CHAPTER I
AIMS AND ASSUMPTIONS
Introduction:
The subject matter of the present disser ta t ion is the problem of
time and temporality in the systems of Samkhya-Yoga and Abhidharma Budd-
hism. For the purposes of th is study, i t is crucial th at we make a con-
ceptual dis t inct ion between the categories of time and temporality. The
category of time is used for re i f icat ion of time as an absolute category
with independent ontological sta tus. Time is conceived independent of
ent i t ies and somehow i n f l u c n ~ n g and conditioning the , mode of being of.,
a l l ent i t ies . Temporality, on the other hand, is the e ~ r e s s i o n used to
indicnte the fact of change which c h a r a c t e ~ i s e s ent i t ies as their mode.
I t i s not what stands independent of them claiming a co-ordinate s tatus
in relation to t h e ~ , but is const i tuted of thei r very mode of existing.
Neither SaIDkhya-Yoga nor Abhidharma Buddhism look at temporality-.
as a feature o r fun ctio n of time conceived as re i f ied category. Tempo-
ral i ty i s not the adjectival synonym of time u n d e r s ~ o o d as th e t ra ns cen-
dent condition of our being and cognition. More specific&11y, within the
context of these two systems, temporality may be defined in terms of the
changefulness and becomingness character is t ic of phenomena as such and i t s
relationship to the cognizing consciousness. Thus, in this study, the ter.temporality i s used to connote both the fact of change and finitude of,
· f
1
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j
1~ e x i s t e n c e as well as i t subjective experience.
In th is work we have used the hyphenated expression of Sarnkhya-YogaI:;> -,
to bring out the close c o r r e l a t i o n ~ i n ~ b a s i c ontological perspective 'o f
the two schools of thought. The Samkhya sys tem under investigation includ
the thought of Samkhya Karika and.$amkhya SUtra and various c ~ e n t a r i e sthereon. Yoga, in the p re sent con text , i s used for the class ica l Yoga or
Raja Yoga as expounded in the Patan ja l i ' s Yoga Sutra and the various com-
~ n t a r i e s on i t . In using th is hyphenated expression we have t r ied to zer
upon subs tant ia l agreement in the basic ontological perspectives of the tw2 }
systems. /
-he expression Abhidharma Buddhism is employed in th is work to con-
note the ' school ' of Buddhist thought whose ideas are systematical ly ex-
,pounded in the Abhidharmakosa of Vasubandhu ~ n commentaries thereon. The
use of the expression i s preferred for var ious r ea sons and in the absence
'.of a more a d e q u ~ t e l ab el i nd ic at iv e of the scope of th is study. V a s ~ b a n d h
. ,himself uses the term in Abhidharmakosa as a proper name to refer to the
phi losophical s tandpoin t which i s the subject matter of the Abhidharmako£a
Moreover,' both Vasubandhu and his commentator Yafomitra seem to be in com-
Iplete agTeement in maintaining that the Abhidharmakosa presents in a conci
and systematic manner the cent ral ideas of the primary Abhidharma texts wh
d.R now los t to the Sanskrit t radi t ion.3
•
lSee pp. 9-15.
2For further discussion see pp. 46-49.
3See pp. 150-152.
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