The Encyclopedia of Indian Philosophies v5.c28: 2: Metaphysics

The Encyclopedia of Indian Philosophies v5.c28

Language: English

2: Metaphysics

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1. Hiriyanna (RB11464), pp. 182–183.
2. Staal (G1662), p. 319.
3. See, for example, the critique of modern language theories by Klaus Klostermaier in “Man Carries the Power of All Things in His Mouth,” in *Revelation in Indian Thought*, ed. H. Coward and K. Sivaraman (Emeryville, Calif., 1977), p. 8.
4. Hans-Georg Gadamer, “Man and Language,” in *Philosophical Hermeneutics*, trans. D.E. Linge (Berkeley, 1976), pp. 59–68.
5. *Vak* 1 (1958): 10–14.
6. Ibid., pp. 1–2.
7. *Rg Veda* 1.164.35 “brahmāyaṃ vācaḥ paramam vyomaḥ.”
8. As translated by K.A. Subramania Iyer (G721 ), p. 14.
9. See Murti (G1643), pp. 321–331.
10. Sri Aurobindo, *The Secret of the Veda* (Pondicherry, 1971), p. 8.
11. Bhartṛhari, *Vākyapadīya* 1.11.
12. See Frauwallner (RB12160).
13. See part two, summary 3, of Pāṇini’s *Aṣṭādhyāyī*, sūtras 1.1.21, 1.1.65.
14. See, for example, the fine critical survey of modern biblical scholarship presented by Harvey McArthur in his introduction to *In Search of the Historical Jesus* (New York, 1969). The survey of form criticism is found on pp. 6–7. Although this analysis focuses on biblical studies, the same points would generally apply to all modern western literary criticism.
15. The Vedas also offer their own speculations regarding time. Time is described in one hymn as the first god, existing in many forms. Time generates the sky and the earth and sets in motion the past, the present, and the future. Time is the lord of all and the father of Prajāpati. The universe is set in motion and sustained by time. Indeed, in the *Atharva Veda* 19: 53 and 54, time (*kāla*) is celebrated as the primordial power and unifying principle of the universe. In *kāla* lie the worlds and the sun. By *kāla* was the universe urged forth. *Kāla* is Brahman. “Time contains and conquers all, and still continues onward” (W. Norman Brown, “Veda and Religion,” in *India and Indology*, ed. R. Rocher [Delhi, 1978], p. 45). But the high place accorded *kāla* in the *Atharva Veda* is seldom repeated in the Upaniṣads, and in the *Śvetāśvatara* the view that everything came out of time is regarded as a heretical doctrine (S.N. Dasgupta [RB11488, ] 66). In the *Maitrī Upaniṣad*, though, time is given the same high status as in the *Atharva Veda*. In *Maitrī* 6 : 15 we read:

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There are, assuredly, two forms of Brahma: Time and the Timeless. That which is prior to the sun is the Timeless (*akāla*), without parts (*akāla*). But that which begins with the sun is Time, which has parts. Verily, the form of that which has parts is the year. From the year, in truth, are these creatures produced. Through the year, verily, after having been produced, do they grow. In the year they disappear. Therefore the year, verily, is Prajāpati, is Time, is food, is the Brahma-abode, and is Ātman. For thus it has been said :

Tis Time that cooks created things,
All things, indeed, in the Great Soul (*mahātman*)
In what, however, Time is cooked—
Who knows that, he the Veda knows.

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(Translation by R.E. Hume, *The Thirteen Principal Upanisads* [Oxford, 1968], p. 434.) As in the *Atharva Veda*, time is here given the highest status of being identified with Prajāpati, but now also with Brahman and Ātman. Verse sixteen goes on to describe embodied Time as the great ocean of creatures, planets, and all things.

Cites (5)

Vākyapadīya — Bhartṛhari (grammarian), Sanskrit
Yogasūtra — Patañjali (author of the Yogasūtra), Sanskrit
Aṣṭādhyāyī — Pāṇini, Sanskrit
Maitrāyaṇīyopaniṣad — Sanskrit
Atharvavedasaṃhitā — Atharvan & Aṅgiras, Sanskrit