Sabda Brahman and the Power of Time (Kala shkathi)
A. Sabda Brahman
The first four karikas in the First Khanda (Brahmakanda) of Vakyapadiya sum up Bhartrhari’s philosophy of language. It asserts the identification of Sabda-brahman with the Brahman, the Absolute.
1.1 anādinidhanaṃ Brahma śabdatattvaṃ yad akṣaram/ vivartate+arthabhāvena prakriyā jagato yataḥ
1.2 ekam eva yad āmnātaṃ bhinnaśaktivyapāśrayāt/ apṛthaktve+api śaktibhyaḥ pṛthaktveneva vartate
1.3 adhyāhitakalāṃ yasya kālaśaktim upāśritāḥ/ janmādayo vikārāḥ ṣaḍ bhāvabhedasya yonayaḥ
1.4 ekasya sarvabījasya yasya ceyam anekadhā/ bhoktṛbhoktavyarūpeṇa bhogarūpeṇa ca sthitiḥ
[The ultimate reality, Brahman, is the imperishable principle of language, without beginning and end, and the evolution of the entire world occurs from this language-reality in the form of its meaning .
Though this language-reality is, ultimately, only one and indivisible, it seems as if it is differentiated through its manifold powers
The indestructible powers of which functioning through the powers of Time become the six transformations, namely, birth and the rest — the sources of all (these) manifold objects,
Through these powers, this single language reality becomes the seed for all multiplicity and exists in the form of the one who experiences, the experienced and the experience.
– Translation of Dr. Madhav M. Deshpande]
The Opening stanza (Granta-aaramba or Grantha-mukha) of the Vakyapadiya declares the identity of the Sabda tattva (the Word principle) with the Absolute Reality, the Brahman which is without a beginning (Anadi), without an end (Nidana) and is imperishable (Aksharam), and, which transforms (Vivartate) itself into speech; as words, their meanings (Artha) and objects; and, from which proceeds all this existence (jagato yataha)
According to Bhartrhari, Sabda-tattva is anadi-nidana the One having no origin (upadana), no destruction (nasha). It is indestructible (akshara). That Brahman is the essence of Sabda from which the whole of existence is derived. It is through the transformation of the eternal syllable (aksharam) that the world precedes.
Bhartrhari conceives the ultimate Reality as One – without – a second (Ekam Eva). It is of the nature of the Word (Sabda eva tattvam) and from it are manifested all objects and the whole of existence. The world is only an appearance (vivarta) of the Sabda-tattva which is identical with the ultimate Reality, Brahman. Bhartrhari declares that Brahman is Absolute; and is the eternal essence of word and consciousness. This is the central theme of Vakyapadia.
Bhartrhari asserts that the Sabda-tattva manifests itself as many, as distinct and manifold, each appearing to be independent as it were. For Bhartrhari, Brahman as Sabda-tattva is an intrinsically dynamic reality. And, due to its infinite powers, “it manifests itself as many in the form of the one who experiences; the object of experience and the experience itself’. That is to say: the whole of existence is to be understood as the manifestation of Its Being; and, as a process of Its Becoming.
At another place Bhartrhari states that those who know (viduh) the tradition (Agama) have declared that all this is the transformation (pariṇāma) of the word. It is from this Sabda that this universe (Visvam) first (prathamam) evolved (pravartate)
śabdasya-pariṇāmo ‘yam ity āmnāyavido viduḥ / chandobhya eva prathamam etad viśvaṃ pravartate // VP: 1.124//
[Swami Vivekananda explains the concept of Sabda-advaita (word monism) as a theory which asserts that Brahman manifested itself as Sound and then as form. The creative power, the power of Time (kala-shathi) is the power through which the Lord manifests in the universe. Liberation is achieved when one attains unity with that ‘supreme word principle’. Within this theory, consciousness and thought are intertwined; and Grammar becomes a path to liberation. Sphota-vada is a monistic (Advaita) philosophy based in Sanskrit grammar.]
The Sabda, mentioned here is just not the pronounced or uttered word; it is indeed the Vac the speech, language itself, existing before creation of the worlds. It is the speech that brings the world into existence. Sabda- which possesses three sorts of powers: avirbhava (manifestation), tirobhava (withdrawal) and sthithi (maintenance) – according to Bhartrhari is not merely the creator and sustainer of the universe but is also the sum and substance of it.
Bhartrhari places the word-principle at the very core (Bija) of existence and as the one that gives form to the latent or un-manifest human thoughts and feelings. Sabda is the unexpressed idea at the inner being of the human; and, which gains form through speech. That un-spoken, potent, silent Sabda manifests, in stages, as pashyanti (visual thought), madhyama (intermediate) and vaikhari (explicit) speech) – VP: 3.1.142
The Sabda-tattva (Sabdasya tattvam or Sabda eva tattvam) of Bhartrhari is of the nature of the Absolute; and, there is no distinction between Sabda Brahman and Para Brahman the Supreme Principle (Para tattva). Sabda-tattva is not a lesser Brahman or a mere Upaya (means); but, it is identical with Brahman itself.
That marks his departure from Vedanta, where the supreme consciousness, Para Brahman, is beyond language and thought; and, beyond senses such as sound, touch, smell, taste, form or attributes.
Bhartrhari and Sri Sankara (who came about four hundred years later) both inherited their references from a common source. And, the object of Bhartrhari’s Sabdabrahman was also the ultimate liberation (Apavarga). Yet; Sri Sankara does not agree with Bhartrhari’s concept and approach. Instead, Sri Sankara prefers to go along with the Mimamsa theory of language.
Further, the theistic traditions that came later also rejected the ultimate supremacy of Sabda Brahman, as put forward by Bhartrhari. They, instead, chose to idealize the qualified Brahman with most adorable attributes.
Though the concept of Sabdabrahman is one of the highlights of the Vakyapadiya, the traces of Sabda-tattva can be noticed even in the ancient Vedic texts. Equating language with Brahman was done even much earlier.
For instance: Asya-Vamiya Sukta (Rig Veda: 1.164), ascribed to Rishi Dirghatamas, states that the ultimate abode of language (Vak) is Brahman. Language is described as being at the apex of the Universe. Three quarters of the language remains hidden in the cave, while the fourth part is visible in the created world (Rig Veda: 1.164 – 10, 41, and 45).
catvāri vāk parimitā padāni tāni vidur brāhmaṇā ye manīṣiṇaḥ | guhā trīṇi nihitā neṅgayanti turīyaṃ vāco manuṣyā vadanti ||RV_1,164.45||
As regards the Vedas, the tradition holds that Veda is One , though it is divided into many. Yet, the reality they reveal is One Sabda Brahman. Vedic language is at once the revealer and the sustainer of the world cycles. Here, language is believed to be divine origin (Daivi Vak) , as the spirit descending , assuming various guises and disclosing its truth to the sensitive soul.
The Satapatha Brahmana (22.214.171.124; 10.2.4.6) also equated the sound of the Vedas with the Sabda-brahman – taddvyakṣaraṃ vai brahma .
In the fourth chapter of the Brhadaranyaka Upanishad, the matchless Yajnavalkya speaking eloquently about the nature of word and its connection with consciousness, at one stage, equated speech with the Brahman (vāg vai brahmeti) .
Then he goes on to say: ” The speech that is referred to here is only a form of expression. It is made possible on account of the operation of the consciousness inside. If the consciousness is not there, there would be no speech. And it is not merely consciousness that is responsible; there is something intermediary between speech and consciousness. Consciousness does not directly act upon the principle of speech. There is a controlling medium which is referred to, here, as the cosmic ether. We do not exactly know what actually it is.”
Later, in the Mandukya Upanishad (3.3), it was said that the sages (Rishis) envisioned the Vedas as one, as a whole, the eternity, Brahman, which represented by ‘AUM‘.Here, AUM is described as traversing the levels of waking, dreaming and deep sleep; and, also as reaching out to the Absolute.
ajāti brahmakārpaṇyaṃ vakṣyāmīti pratijñātam / tatsiddhyarthaṃ hetuṃ dṛṣṭāntaṃ ca vakṣyāmītyāha (MU.3.3)
Bhartrhari echoes this assertion in his Vakyapadiya (1.9) describing AUM as ‘the source of all scriptures that pure and true knowledge; and the common factor oll original cause, beyond all contradictions’.
satyā visuddhis tatroktā vidyaiveka padā agamā / yuktā praṇava rūpeṇa sarvavādāvirodhinā // VP: 1.9 //
Further, the Mytrayani Upanishad (4.22) and the Brahma-bindu Upanishad (verse 17) also discussed about Sabda-Brahman. However, the connotation of Sabda-Brahman, in those texts, varied from that of Bhartrhari. Here also, the Sabda-Brahman referred to the words or sounds of the Vedas. And again, these texts made a distinction between Sabda-Brahman and Para Brahman, the ultimate Reality. Thus, the Vedas, in general, were distinguished from the Highest Brahman as the Absolute.
dve vidye veditaye tu sabdabrahma , parm ca yat I sabdabrahmani nisnatah param brahmadigacchathi – Amritabindu Upanishad -17
The distinction between the two would be dissolved once the idea that the words (Vac) which form the essence of the Vedas is none other than the Highest Principle. Such an interpretation was provided by Bhartrhari who elevated Sabda-Brahman from lesser level to be one with the Highest Brahman.
It is only in the Vakyapadiya that a full and a scholarly discussion on the sublime concepts of Sabda-Brahman or Sabda-tattva was presented; and established as the fundamental principle of speech and of all things in existence.
B. Power of Time – Kala shakthi
The question is: If Real is One, how does it manifest as many? Sri Sankara explained the One transforming as many through Maya. Bhartrhari had explained it earlier through the concept of Shakthi.
According to Sri Sankara, the One appearing as many (vivarta) is illusion (Maya) or a relative existence. But, according to Bhartrhari the transformation (Parinama) of One into many is a reality. For Bhartrhari, the ‘many’ is real; and , is not illusion. Bhartrhari explained such transformation (Parinama) through the power or the Shakthi of Sabda Brahman. That Shakthi of the Brahman is expressed through real meaning-bearing- words. Therefore, the Sabda-vada (doctrine of Sabda) is taken as the realistic alternative to Maya-vada.
According to Bhartrhari, the entire universe could be understood as an aggregation of multiple powers (shakthi matra samuhasya VP: 3.72). The ultimate Reality is One; but, it manifests itself as many through its many powers. It does so without however losing its essential One-ness. It is not different from its powers; but, it appears to be different. Thus, Brahman, he declares, is not different from the power, Shakthi, inherent in Sabda-tattva.
The Shakthi, the power that Bhartrhari talks about is the power of Time, the Kala-shakthi, the creative power (karaka-shakthi) of the One unchanging Absolute (Sabda Brahman) manifesting itself as the dynamic diversity that is experienced as the created world (jagat).
Bhartrhari asserts Time, Kala, is not different from Sabda Brahman; but, it is it’s that aspect which allows it to manifest or to come into being, in sequence. Through Time, things come to be and pass away. Time is the efficient cause by which Brahman controls the cycles of the Universe.
Bhartrhari devotes an entire chapter – Kālasamuddeśa (3.9) – in the Third Khanda of the Vakyapadiya, to analyze and to present his doctrine about the power of Time.
Bhartrhari discusses in detail the different doctrines of Time (kālasya darśanam). He says, some call it power (Shakthi) ; some call it soul ( Atman) ;and , some others call it a deity (Devata). Further, it is also said that Time is an independent power of Brahman (Vakyapadiya 3.9.62).
Śakthi-ātma-devatā-pakṣair bhinnaṃ kālasya darśanam / prathamaṃ tad avidyāyāṃ yad vidyāyāṃ na vidyate // VP. 3. 9.62 //
Bhartrhari treats the theory of Time at three levels: Brahman; the power of time; and, the diversity of the phenomenal world. For Bhartrhari, the Brahman, the Absolute, without a sequence or diversity, is analogous to Sabda or language.
Bhartrhari takes up a profound discussion of Time in relation to the Absolute; not as a philosophical speculation, but in order to explain how the unitary Sabda Brahman manifests itself as diverse words and sentences that is called as language. As a Grammarian, Bhartrhari also attempts to provide a philosophical basis for experience of the tenses as past, present and future in language. And, it is the past and the future that has the veiling functions of keeping one apart from the present.
[ It should be remembered that Kālasamuddeśa is but a section or a chapter of Vakyapadiya which primarily deals with the language. All the concepts and metaphors presented here are in the context of Time and its relations with the behavior of the language. ]
Bhartrhari’s concept of Time emphasizes the driving (kalayati) power inherent in Sabda Brahman. Of the many powers (Shakthi) of Sabda Brahman, the Time (kala) is an important one. The power of Time is independent of all beings and objects. Time is different from every other element in the Universe. But yet, it is inherent in every aspect and object of life, pushing them through successive of their existence. On it depend many kinds of changes (sad bhava vikara) causing diversity in Life. As creative power, Time is responsible for birth, continuity and fading away of everything.
Thus, according to Bhartrhari, Time (Kaala) is not different from Sabda Brahman; but, it is that aspect of Sabda Brahman which allows manifested sequence to come into being (ekam eva yad āmnātaṃ bhinnaśaktivyapāśrayāt-VP. 1.2).
Bhartrhari says; the Time is the governing power of all activities and objects in the universe . It is Time that pushes or drives objects into action; creating secondary relations of cause-effect, marking their instant of birth, span of existence and moment of decay or withdrawal.
Time (Kala) is indeed One
The processes of production and destruction are regulated by the passage of time (kaala). But, Time itself, which is of the nature of Brahman is neither born nor destroyed; nor is it bound by any conditions. It is ‘purva-para-vivarjita’ free from relative existence of ‘before and after’. And, Time, just as Brahman, is not bound by the divisions in space or directions; it is free from distinctions of fore or hind (purva-para-desha-vibhaga –rahita).
Bhartrhari points out (Vakyapadiya: 2.239) the common man makes the mistake of imposing the norms that are suitable to the limited things of the world on the Absolute, which is beyond the limitations of the relative existence. It is futile and misleading, he says.
anyathā pratipadyārthaṃ padagrahaṇapūrvakam / punar vākye tam evārtham anyathā pratipadyate // VP. 2.239 //
He concludes that the laws of identity and the laws of contradictions are not applicable to Time, the Absolute. In regard to changes that make distinctions possible, he says, it is the events that seem to change; but not , the Time itself. Thus, the Time, the true Absolute, transcends change.
Bhartrhari repeatedly declares that Time (Kala) is indeed One; and, is an independent power (svatantrya Shakthi) of Brahman. On it depend all the different kinds of changes (sad bhaba-vikarah) , which project multiplicity. But, due to imposition of each ones’ ideas and notions of division, Time appears as though it is segmented and limited (upadi). When it is associated with events it appears to have sequence. That is to say; kriyopādhi, such divisions or segmented units (past, present, seconds, minutes, hours, and days, weeks etc) are superimposed on Time (VP.3.9.37). We say the night is past; and , day has arisen. But, from the absolute point of view, the distinctions of what we name as ‘night or day’ just do not exist. Such labels do not affect the true nature of Time. Similarly, various other qualifications are also attributed to Time, when it has none. The notions of past, present and future are mere assumed notions of Time , which, verily, is One; and, is sequence-less. Time is continuous.
kriyopādhiś ca san bhūta- bhaviṣyad-vartamānatāḥ / ekādaśābhir ākārair vibhaktāḥ pratipadyate // VP.3.9.37 //
As a result of the activity of growth and decay, appearance and disappearance of objects, Time, which is one, is seemingly demarcated as past, present and future.
Helaraja, the commentator explains: ‘Time is the cause of birth, existence and decay of everything. We often say that some things are born in spring, while others in autumn etc. The same can be said of their existence and death. Time, though one, differentiates or sequences things through states of birth, existence and decay/death.’
Similarly, what is called as action is something which has a collection of parts (avayavaiḥ samūhaḥ) produced in a sequence (kramāt), mentally conceived as one – buddhyā prakalpitā-abhedaḥ (3.8.4). The parts, which occur in a sequence , are partly existent and partly not. They are not directly perceived by the senses (say, the eyes), whose objects are always the existent (3.8.6). For instance; the action of ‘cooking’ involves a number of subordinate actions. One may, however, ask whether ‘cooking‘ consists of the entire sequence of parts of actions perceived as a whole or only the moment of transformation of raw rice into the cooked (soft) state. Bhartrhari seems to prefer to regard ‘cooking‘ as an entire sequence of parts of actions perceived as a whole.
According to Bhartrhari, time is sequence-less.
Bhartrhari explains that when we speak of the past, present etc. we are marking our own existence. When an action is being completed, he says, we call it present; when an action has been completed we call the Time as past; and, when an action is yet to be completed we call the Time as future. They are devices employed to measure, in convenient units, what is really continuous.
But, truly , the Time is sequence-less. When that Time sequence appears as differentiated objects, it might seem to be different from Brahman; but, really it is not (Vakyapadiya 1.2).
From the ultimate point of view, Time, Sabda Brahman or Brahman, is ever present; it is One. It is not the Time that moves or changes or is affected. But, it is the objects and their conditions that might vary. Time is a ground or substratum for all objects and phenomenon.
In Time, the actions which are complete are given the name of ‘past’. However, what we call as ‘past’ has no real existence. But then, how could something which no longer is here can be given a name? The answer is: objects produced by actions in time gone-by are preserved as present in memory (smriti); and, given the name ‘past’. The Past actions are remembered and expressed in appropriate words. Therefore, what are called as past, present and futures are evidence of Time’s existence, but are not the constituents of Time.
The fact that things are remembered is a proof of the existence of Time, Kaala (samkratanta-rupatve udbhavathi vyavaharat kaalasiddhih – VP: 3.2.55). Similarly, the fact that we can speculate and conceive of things that are yet to come (like reflections in a mirror) is also proof of Time’s existence
bhāvināṃ caiva yad rūpaṃ tasya ca pratibimbakam / sunirmṛṣṭa ivādarśe kāla evopapadyate – VP. 3, 9.40)
The assumed segments of the three powers of Time – past, present and future – are mutually contradicting; and yet, they function and bring about changes without causing disorder in the universe. They are like the three paths on which objects move about without any sort of confusion. The users of the path may vary, move up or down; but the path stays unaffected.
To sum up; Bhartrhari repeatedly asserts that the subjective notions of past, present and future – the divisions – and qualifications (slow , fast etc) – are routinely attributed to Time – are mere assumed parts (Angas) of Time. These might be taken as signs of its existence; and act as its proof. But, Time verily is Angin (the whole). Bhartrhari works out a scheme, through the Anangi-bhava, the relation of the parts to the whole, the application of which to Time is one his unique contributions.
Here, Time is eternity; but, it is also seen as duration. The durations come and go; but, Time does not vanish. Time is like a road on which durations walk.
[Bhartrhari attempts to demonstrate how the notions of ‘existence’ and ’non-existence’ are mere logical categories. Bhartrhari states that notions of existence and non-existence are mutually dependent; and are relative. One cannot be without the other. They are not independent. Non-existence cannot become existence; or existence change into non-existence. Yet; Non-existence and existence are not totally unrelated.
Non-existence is nothing but a state of imperceptibility. An object is held to be non-existent when it is conditioned by the states of past and present. An object is believed to be existent when it is delimited by present time; and is recognized as such.(VP: 3.9.49)
According to him, the two states are mere appearances; and, are not the true positions from the Absolute point of view. And, the difference between existence and non-existence is mostly assumed. He says ‘That does not exist and yet exists; that is one yet many; that unites and yet separates; and, that changes yet is changeless- (VP.3.2.13)
tan nāsti vidyate tac ca tad ekaṃ tat pṛthak pṛthak / saṃsṛṣṭaṃ ca vibhaktaṃ ca vikṛtaṃ tat tad anyathā // VP. 3. 2.13]
Both the human existence and the duration are entrapped within that eternity. To illustrate such mutual confinement, Bhartrhari compares Time with the air, which surrounds and also fills the human body to keep it alive. Air, by itself, has no temporal sequence as ‘before’ or as ‘after’; but, once it enters the body, it becomes one with the body and performs all actions as done by the body. The air, thus, acquires a temporal sequence.
[While Bhartrhari visualizes Time as One and eternal; argues about its dynamic functions (Kala Shakthi); and, presents it as an ongoing experience, the Buddhist doctrines , on the other hand, take an acute view severely based on the ever changing conditions. According to its theory of Time, there truly is no present time (vartamana-kala). By the time you utter’ present’ it is already past.
The Sautrantika School of Buddhism which adopted the doctrine ’extreme momentariness’ argued that objects cannot be present at the time they are perceived. It is only a past thing that can be perceived. It explains; the viewing of an object involves a series of momentary images that travel right from the object up to the eye/mind of the viewer. Starting from the object, as it travels in space and time, each impression of the object gives place to its next. The previous member, however, before it disappears, leaves its impression on the percipient mind; and it is from this impression or idea (akara) that we infer the prior existence of the corresponding object. Accordingly, though what is apprehended in perception actually exists, it is not apprehended at the moment when it exists.
This explanation is similar to the one which modern science gives, for example, in the case of our seeing a star. Owing to the vastness of its distance from us, the rays proceeding from a star take a considerable time to reach us; and what we perceive, therefore, is not the star as it is at the moment of perception, but as it was at the moment when the rays left it.
Thus, the so-called perception really refers to the past; and, is in the nature of an inference. The star, for aught we know, may have disappeared in the interval. Analogous is all perception according to the Sautrantika. It is not the object which we directly know; but, rather its representation through which we indirectly come to know of it. In modern phraseology, the Sautrantika view of perception involves the doctrine of representative ideas.]
Functions of Time
According to Bhartrhari, the functions of Time, basically, are two. These are the (i) ‘permission’ (abhyanujna) which allows things to be born and continue in existence; and, the other is, (ii) ‘prevention’ (pratibhandha), which obstructs the inherent capabilities of other objects to surface. The notion of the Time, functioning by permitting and preventing activities and events to occur, appears in Vakyapadiya (3.9.4), and frequently even thereafter.
Bhartrhari illustrates these powers of Time by offering many examples.
Bhartrhari compares Time to a ‘regulator’ (Sutradhara) of the world machine (loka-yantra). It regulates the world through prevention (pratibhandha) and permission (abhyanujna). As the Sutradhara of the Universe (loka-yantrasya sūtradhāraṃ), Time allows some things to appear at a particular moment; and prevents (pratibandhā) certain others from appearing at that moment. The occurrence or non-occurrence of a certain thing or an event is because of the power of Time. Thus, the scheduling of the activities and the events is a crucial function of the Time; for, without such orderly sequencing everything would appear all at once and create confusion.
Tam asya lokayantrasya sūtradhāraṃ pracakṣate / pratibandhābhyanujñābhyāṃ tena viśvaṃ vibhajyate /VP. 3,9.4 //
Bhartrhari deals, on one hand, with the macro problems of creation, maintenance with continuity and dissolution of the universe; and, on the other speaks of the effects of Time on individuals. The example he offers for the latter kind is that of the Old age, the way in which the stages of life and sequence of seasons are ordered. When Time is functioning under its impulse of prevention (pratibhandha), the decay (jara) occurs. When decay is active, further growth is blocked. But, the underlying substratum of all this activity is the driving impulse of Time. Thus, Time remains eternal even while the actions of birth, grown and decay come and go.
In this way, the One transcendent reality – Time – is experienced, through the actions of the secondary causes which it releases or restrains, sequentially as past, present and future.
[Avarana – Vikshepa
In the Vivarana School of the Advaita, it is said, Maya has two aspects: the obscuring covering or a veil – Avarana ; and, the projection Vikshepa. Maya , with these two powers, conceals the reality; and, projects the non reality. In the later Advaita, the stress is more on Avarana that covers than on Vikshepa. Here, Maya conceals (Avarana) the truth of Brahman , to make it appear in another form as the world (jagat). The often quoted example is that of the rope (Rajju) and the snake (Sarpa). The reality of the rope is concealed by Avarana; and , the illusion of the snake is projected by Vikshepa.
But, for Bhartrhari , it is Vikshepa the power of projection or the driving force of Time that has greater relevance.
For Advaita, the projected world of Maya is neither real nor unreal; but, is inexplicable (anirvachaniya).
And for Bhartrhari, the projected world, though gross, is also a manifestation of the Brahman. For him, the relation between the material world and Brahman is continuous and real.]
Bhartrhari explains the power of Time through a series of analogies
Bhartrhari employs several analogies to illustrate the regulatory powers of Time.
(i) Bhartrhari (VP. 3.9.14) explains that just as the ever-pushing apparatus for lifting up of water, the waterwheel (jala- yantra ), so also the all-pervading Time drives or pushes (kalayati) the beings or objects, releasing them from their causes and making them move. That is why, the Time is given the appropriate name of Kaala (sa kalāḥ kalayan sarvāḥ kālākhyāṃ labhate vibhuḥ).
jalayantrabhramāveśa- sadṛśībhiḥ pravṛttibhiḥ / sa kalāḥ kalayan sarvāḥ kālākhyāṃ labhate vibhuḥ // VP.3.9.14 //
Time is thus the governing power of all activities and of all the objects. It is Time that pushes or drives objects into action to the point at which their own secondary cause-effect relations take hold. It is also the Time, as behind-the-scene operator, that controls the secondary actions of objects, along with their moment of decay or withdrawal.
(ii) It is in this sense that Time, which exercises control over the secondary actions of objects, is called by Bhartrhari as the Sutradhara (the puppeteer or the operator the yantra-purusha) of the universe. But, these changing sequences do not represent the true nature of Time. These are but super-impositions. The Time in its own nature, as one with Sabda Brahman, is beyond change; and its cause.
[The expression Sutradhara refers to the ‘string puller ‘or behind- the scene – operator who controls the movements of puppets in a puppet-play. The Time, in the context of the creative process, is like a Sutradhara in a puppet play (sūtradhāraṃ pracakṣate; VP. 3.9.4). Just as a Sutradhara is in complete control of the movement of the puppets, so also Kaala, the Time has control over running the Universe. The ordinary cause-and–effect process cannot fully operate unless the power of Time (Kaala shakthi) infuses them with life-force (vitality).
(iii) This concept of exercising control through the means of a string is extended to the analogy of a hunter–bird catcher who uses a captive bird to allure other birds. Bhartrhari explains that the hunter ties a thin (rather invisible) string to the feet of a small bird and lets it fly as a bait to entice bigger birds flying freely in the air . The small bird has a limited scope and freedom. It flies over limited distance; and, cannot go beyond the distance that length of the string allows it. Bhartrhari says: just as the string controls the movement of birds, so also ‘the strings of Time’ control the objects in the world (VP. 3.9.15).
Here, Time is the bird-catcher; and, all human actions are like birds tied to it by an invisible string.
pratibhaddhāś ca yās tena citrā viśvasya vṛttayaḥ / tāḥ sa evānujānāti yathā tantuḥ śakuntikāḥ // VP.3,9.15 //
(iv) Again, Bhartrhari says, Time is like a swift flowing river which deposits some things on its bank, while at the same time it takes away some other things. Similarly, the seasons change according to the changes in the motions of sun and stars. Helaraja explains: ‘the seasons may be looked upon as the abode of Time, because it appears as seasons. The power called Svatantrya ( freedom ) of Brahman is really the Time ; and , it appears in diverse seasons such as spring etc. ‘ Thus , the appearance of the universe , which is truly without sequence , as something which follows a sequence is indeed the work of Time (Kalayati).
tṛṇaparṇalatādīni yathā sroto ‘nukarṣati / pravartayati kālo ‘pi mātrā mātrāvatāṃ tathā // VP. 3.9.41 //
(v) He also speaks of Time in the imagery of a water-fountain. He says, depending upon the width of their openings, the two (nozzles) would jet out water at different speeds. And, again, those speeds are also dependent on the force/speed of the main water-flow (supply). Similarly, in regard to Time, the durations, sequences and their transitory nature are caused by each ones’ perception.
yathā jalādibhir vyaktaṃ mukham evābhidhīyate / tathā dravyair abhivyaktā jātir evābhidhīyate // VP.3.1.29 //
(vi) In another analogy, the past, present and the future are said to be like three paths on which objects move without any confusion. Here, Bhartrhari connects his conception of Time with the Samkhya doctrine of the three Gunas. The mutual contradictions of the three Guns are also compared with the mutual contradictions of the three assumed segments of time. The notion that objects and mental states do not all occur simultaneously; yet they operate without causing confusion is discussed.
The Gunas – Satva, Rajas and Tamas – are said to be in constant motion on the three paths of being (adhvan). The mechanism involved is that of inherent tendencies or memory-traces (samskara), which sprout like seeds when conditions created by the ever- changing Gunas are favorable. The object of this explanation is to show how the three apparently conflicting qualities can coexist without coming into conflict.
The past and future hide objects; and, therefore, they are like Tamas or darkness. The present enables us to see objects; and, therefore, it is like bright light, the Sattva of the Samkhya. Rajas stand for the activity of the Time itself. For the Samkhya-yoga and the Grammarians the harmonious coexistence of objects on three paths of Time makes the ordered sequence of the world possible. Time, like an eternal road, is the substratum on which the objects of the world come and go. The road, like Time, is ever present, unaffected.
Interestingly, the Stoic philosopher and Roman emperor Marcus Aurelius (121 to 180 AD), in his very famous philosophical work Meditations, explains his concept of time and of life in a very similar manner :
Never forget that the universe is a single living organism possessed of one substance and one soul, holding all things suspended in a single consciousness and creating all things with a single purpose that they might work together spinning and weaving and knotting whatever comes to pass.
Time is like a river made up of the events which happen, and a violent stream; for as soon as a thing has been seen, it is carried away, and another comes in its place; and, this will be carried away too.
In short, know this: Human lives are brief and trivial. Yesterday a blob of semen; tomorrow embalming fluid, ash .
Do not act as if you were going to live ten thousand years. Death hangs over you. While you live, while it is in your power, be good.
Don’t try to picture everything bad that could possibly happen. Stick with the situation at hand, and ask, “Why is this so unbearable? Why can’t I endure it?” You’ll be embarrassed to answer.
Then remind yourself that past and future have no power over you. Only the present — and even that can be minimized. Just mark off its limits. And if your mind tries to claim that it can’t hold out against that…well, then, heap shame upon it.
To Sum Up
The essence of Bhartrhari’s viewpoint is that Time (Kaala) is not different from Sabda Brahman which is identical with Para Brahman. The power of Time is an independent power (svtantra shakthi) of Sabda Brahman which allows sequences to come into being. Through Time, durations are perceived; the things come to be and pass away. Yet, Time has no divisions. Time is the efficient cause by which Brahman controls the cycles of the Universe.
When that Time sequence appears as differentiated objects, then Time as a power seems to be different from Brahman; but, really it is not so (Vakyapadiya 1.2).
ekam eva yad āmnātaṃ bhinnaśaktivyapāśrayāt / apṛthaktve+api śaktibhyaḥ pṛthaktveneva vartate
Bhartrhari considers Sabdatattva or Sabda Brahman as the foundation of the Universe; and, it is eternal. Bhartrhari takes Sabda and Sphota are identical in nature.
Let’s talk about Sphota in the next part.
Continued in the Next Part
References and Sources
- The Philosophy of the Grammarians, Volume 5 – edited by Harold G. Coward, Karl H. Potter, K. Kunjunni Raja
- Of Many Heroes: An Indian Essay in Literary Historiography by G. N. Devy
- Time in Hinduism by Harold Coward
- Bhartṛhari, the Grammarian by Mulakaluri Srimannarayana Murti
- The Study of Vakyapadiya – Dr. K Raghavan Piliai Volume I (Motilal Banarsidas; 1971)
- Being and Meaning: Reality and Language in Bhartṛhari and Heidegger by Sebastian Alackapally
- Sonic Theology: Hinduism and Sacred Sound by Guy L. Beck
- Bhartrhari (ca. 450-510) by Madhav Deshpande
- Bhartrihari by Stephanie Theodorou
- The Sphota Theory of Language: A Philosophical Analysis by Harold G. Coward
- Speech versus Writing” In Derrida and Bhartahari by Harold G. Coward
- Sequence from Patanjali to Post _modernity by V. Ashok.
- The Vedic Conception of Sound in Four Features
- Sphota theory of Bhartrhari
- Word and Sentence, Two Perspectives: Bhartrhari and Wittgenstein edited by Sibajiban Bhattacharyya
- Hermeneutical Essays on Vedāntic Topics by John Geeverghese Arapura
- Culture and Consciousness: Literature Regained by William S. Haney
- The Advaita Vedānta of Brahma-siddhi by Allen Wright Thrasher
- Bhartr̥hari, Philosopher and Grammarian: Proceedings of the First … Edited by Saroja Bhate, Johannes Bronkhorst
- Bhartṛhari – from Wikipedia, the free encyclopedia
- Sri Venkateswara Univrsity Oriental Journal Volumes XXX-XXXi 1987 – 1988
- Studies in the Kāśikāvṛtti: The Section on Pratyāhāras : Critical Edition …edited by Pascale Haag, Vincenzo Vergiani
- Proceedings of the Lecture Series on Våkyapadiya and Indian Philosophy of Languages- (31.1.08 to 2.2.08)