Hinduism, Samkhya-Yoga

Time, Causation, and Change

The concept of time in the Samkhya-Yoga system can be grasped only in the framework of their metaphysical [Page 664]thought, along with their theory of causation termed as Satkaryavada. This theory explains the relation between Purusa and Prakriti in a unique way. Everything that is manifest is dependent on a cause. This causal dependence shows the contingent character of the objects. It is not possible to posit any entity without a cause. In the Samkhya system the understanding of the manifest as caused leads ultimately to the postulation of Prakiti as the unmanifest, uncaused principle. Prakriti is dynamic; it is matter that evolves ceaselessly. It is the formal, material, and instrumental cause of the world. This Prakriti consists of three qualities, or gunas: sattva, as something illuminating; rajas, as the active component; and tamas, as the restraining forces. These three gunas, through mutual cooperation, create this objective world.

The Samkhya-Karika of Isvarakrisna contains a detailed discussion regarding the change and origination of the 25 categories, but what is interesting is that nowhere is time recognized as a separate category of existence (tattva). In fact, time is taken as an aspect of concrete becoming. The Samkhya system does not recognize any conception of time as independent of change. Change is not understood in abstraction, but as a concrete becoming.

The Samkhya recognizes that the principle of change is ultimate, and so this principle cannot be derived from any fixed principle. The heterogeneous categories of creation with all its varied aspects presuppose always a primordial movement that remains even in the state of cosmic dissolution. It is because of the interplay of the gunas (qualities) that Prakriti is always in motion. In his Samkhya Karika, Vacaspati Mistra, the famous commentator, remarks on this ever-changing nature of Prakriti. There are two types of manifestations of Prakriti, Sadrisaparinama (homogeneous manifestation) and Visadrisaparinama (heterogeneous manifestation). Though no unique object arises from the homogeneous manifestations of the gunas, as they do not mix with one another, yet the process of self-production that is sattva giving rise to sattva, raja giving rise to raja, and so on, continues. The gunas never remain unmodified, even for a moment, as the very characteristic of the gunas is dynamicity. Creation of varied objects is possible due to the heterogeneous movements of Prakriti. This unceasing, ever-active nature of Prakriti points to the principle of change. And this principle of change is nothing but time. Some scholars, such as Madhavacharya in his commentary on Parasara Sambita, have characterized Prakriti as the very personification of time.

...