{"id":1937,"date":"2021-04-26T03:19:26","date_gmt":"2021-04-26T03:19:26","guid":{"rendered":"http:\/\/prajnaquest.fr\/blog\/?p=1937"},"modified":"2021-04-26T03:19:27","modified_gmt":"2021-04-26T03:19:27","slug":"akasa","status":"publish","type":"post","link":"http:\/\/prajnaquest.fr\/blog\/akasa\/","title":{"rendered":"\u0101k\u0101\u015ba"},"content":{"rendered":"\n

This is part of an ongoing glossary of terms relating to the Book of Dzyan.<\/p>\n\n\n\n

The term \u0101k<\/em>\u0101\u015b<\/em>a<\/em>, now usually translated as \u201cspace,\u201d has been understood in quite different ways in the Sanskrit texts. Its meanings range from the \u201csky,\u201d to the fifth element \u201cether,\u201d to a near ultimate cosmic principle, to nothing more than empty space. It occurs in the Book of Dzyan as \u201ca shoreless sea of fire\u201d (stanza 3, verse 7), where it is a near ultimate cosmic principle. It cannot be the ultimate cosmic principle termed \u201cspace\u201d in the esoteric Senzar Catechism or Occult Catechism, because \u0101<\/em>k<\/em>\u0101\u015b<\/em>a<\/em> is described as a radiation from this source.1<\/sup> The various meanings of \u0101k<\/em>\u0101\u015b<\/em>a<\/em> found in various Indian systems of thought will first be given in brief, and then in more detail.<\/p>\n\n\n\n

In common everyday usage, \u0101k<\/em>\u0101\u015b<\/em>a<\/em> typically refers to the \u201csky.\u201d In somewhat more technical usage, \u0101k<\/em>\u0101\u015b<\/em>a<\/em> may refer to \u201cether\u201d as the fifth of the five elements (earth, water, fire, air, and ether), much like the ether posited by science until it was largely disproved by the Michelson-Morley experiment of 1887. As the fifth element, \u0101<\/em>k<\/em>\u0101\u015b<\/em>a<\/em> is often joined with a word for \u201celement,\u201d bh<\/em>\u016b<\/em>ta<\/em> or dh<\/em>\u0101<\/em>tu<\/em>. Thus, bh<\/em>\u016b<\/em>t<\/em>\u0101<\/em>k<\/em>\u0101\u015b<\/em>a<\/em>, the element \u0101k<\/em>\u0101\u015b<\/em>a<\/em>, or \u0101<\/em>k<\/em>\u0101\u015b<\/em>a-dh<\/em>\u0101<\/em>tu<\/em>, the \u0101k<\/em>\u0101\u015b<\/em>a<\/em> element. As a near ultimate cosmic principle, \u0101k<\/em>\u0101\u015b<\/em>a<\/em> may refer to the first thing to emanate from the ultimate cosmic principle, such as in the non-dualistic Hindu Advaita Ved\u0101nta system. Or it may refer to a near ultimate cosmic principle that did not emanate from anything, but is one among other eternal cosmic principles, such as in the pluralistic Hindu Vai\u015be\u1e63ika system. As neither an element nor as a near ultimate cosmic principle, \u0101k<\/em>\u0101\u015b<\/em>a<\/em> may refer only to empty space, such as in the Buddhist Madhyamaka system.<\/p>\n\n\n\n

In the Book of Dzyan as reported by H. P. Blavatsky in The Secret Doctrine<\/em>, \u0101k<\/em>\u0101\u015b<\/em>a<\/em> is a near ultimate cosmic principle that is the first thing to emanate from the ultimate cosmic principle. It is \u201cthe radiation of M\u016blaprak\u1e5biti\u201d (The Secret Doctrine<\/em>, vol. 1, p. 10), which is \u201cpre-cosmic root substance,\u201d \u201cthat aspect of the Absolute which underlies all the objective planes of Nature\u201d (S.D. 1.15). Book of Dzyan, stanza 3, verse 7: \u201cBright Space Son of Dark Space . . . turns the upper into a shoreless sea of fire.\u201d2<\/sup> Commentary: \u201cThe \u2018Sea of Fire\u2019 is then the Super-Astral (i.e.<\/em>, noumenal) Light, the first radiation from the Root<\/em>, the M\u016blaprak\u1e5biti, the undifferentiated Cosmic Substance, which becomes Astral<\/em> Matter\u201d (S.D. 1.75). \u201cM\u016blaprak\u1e5biti, . . . the primordial substance, . . . is the source from which \u0100k\u0101\u015ba radiates\u201d (S.D. 1.35). It is defined by Blavatsky: \u201c\u0100k\u0101\u015ba\u2014<\/em>the astral light\u2014can be defined in a few words; it is the Universal Soul, the Matrix of the Universe, the \u2018Mysterium Magnum\u2019 from which all that exists is born by separation or differentiation.<\/em> It is the cause of existence; it fills all the infinite Space; is Space itself<\/em>, in one sense, or both its Sixth<\/em> and Seventh principles\u201d (SD 2.511-512).\u201d Thus, as summarized by Blavatsky: \u201cThe whole range of physical phenomena proceeds from the Primary <\/em>of Ether\u2014\u0100k\u0101\u015ba, as dual-natured \u0100k\u0101\u015ba proceeds from undifferentiated Chaos<\/em>, so-called, the latter being the primary aspect <\/em>of M\u016blaprak\u1e5biti, the root-matter and the first abstract Idea one can form of Parabrahman\u201d (S.D. 1.536).<\/p>\n\n\n\n

In the Hindu Ved\u0101nta system, \u0101k<\/em>\u0101\u015b<\/em>a<\/em> is a near ultimate cosmic principle that is the first thing to emanate from the ultimate cosmic principle, brahman<\/em>, the ultimate reality. All schools of Ved\u0101nta are based on the Upani\u1e63ads. The Taittir\u012bya Upani\u1e63ad<\/em> 2.1.1 says: \u201cFrom that [brahman<\/em>], verily, from this self [\u0101tman<\/em>], \u0101k\u0101\u015ba<\/em> arose; from \u0101k\u0101\u015ba<\/em>, air; from air, fire; from fire, water; from water, earth; from earth, plants, from plants, food; from food, the person\u201d (brahma . . . tasm\u0101d v\u0101 etasm\u0101d \u0101tmana \u0101k\u0101\u015ba\u1e25 sambh\u016bta\u1e25 | \u0101k\u0101\u015b\u0101d v\u0101yu\u1e25 | v\u0101yor agni\u1e25 | agner \u0101pa\u1e25 | adbhya\u1e25 p\u1e5bthiv\u012b | p\u1e5bthivy\u0101 o\u1e63adhaya\u1e25 | o\u1e63adh\u012bbhyo annam | ann\u0101t puru\u1e63a\u1e25). Yet there are passages in the Vedas and Upani\u1e63ads in which \u0101k\u0101\u015ba<\/em> (or the sometimes synonymous vyoman<\/em>) is used to designate brahman<\/em>, the ultimate reality. Thus, the next most authoritative Ved\u0101nta text, the Brahma-s\u016btras<\/em>, says that brahman<\/em> is \u0101k\u0101\u015b\u0101<\/em> (1.1.22), followed by saying that brahman<\/em> is pr\u0101\u1e47a<\/em> (1.1.23), and brahman<\/em> is jyotis<\/em>, \u201clight\u201d (1.1.24), the commentators adding that this \u0101k\u0101\u015b\u0101<\/em> must be distinguished from \u0101k\u0101\u015ba<\/em> as an element (bh\u016bta-\u0101k\u0101\u015ba<\/em>). However, this text is understood as saying only that this \u0101k\u0101\u015ba<\/em> is brahman<\/em> in one sense. Since \u0101k\u0101\u015ba<\/em> describes an aspect of brahman<\/em> it may be used to designate brahman<\/em>. This is made clear where Taittir\u012bya Upani\u1e63ad<\/em> 1.6.2 says \u201cbrahman<\/em> whose body is \u0101k\u0101\u015ba\u2005<\/em>\u201d (\u0101k\u0101\u015ba-\u015bar\u012bram brahma).<\/p>\n\n\n\n

Advaita Ved\u0101nta is the non-dualistic school of Ved\u0101nta, teaching that brahman<\/em>, the ultimate reality, and \u0101tman<\/em>, the self, are one. Its teachers agree with the Taittir\u012bya Upani\u1e63ad<\/em> passage saying that from brahman<\/em>, from \u0101tman<\/em>, arose \u0101k\u0101\u015ba<\/em>. Its founding father \u015aa\u1e45kar\u0101c\u0101rya wrote a small treatise called Pa\u00f1c\u012bkara\u1e47a<\/em>, on which his close disciple Sure\u015bvara wrote a verse commentary (V\u0101rttika), saying (verse 3) \u201cfrom that [param brahman<\/em>] arose \u0101k\u0101\u015ba<\/em>\u201d (param brahma . . . tasm\u0101d \u0101k\u0101\u015bam utpannam). In a non-dual system, nothing can actually arise from the one brahman<\/em> as separate from it. So \u0101k\u0101\u015ba<\/em> arises only by way of the coming into play of m\u0101y\u0101<\/em>, the power of illusion or illusory appearance, a power possessed by brahman<\/em>. In accordance with this, the later writer Vidy\u0101ra\u1e47ya in his classic Pa\u00f1cada\u015b\u012b<\/em> wrote (chapter 13, verse 67): \u201cThe first modification [of m\u0101y\u0101<\/em>] is \u0101k\u0101\u015ba<\/em>\u201d (m\u0101y\u0101\u1e43 . . . \u0101dyo vik\u0101ra \u0101k\u0101\u015ba\u1e25). In Advaita Ved\u0101nta, the whole universe is a m<\/em>\u0101<\/em>y<\/em>\u0101<\/em> or illusory appearance superimposed on the one brahman<\/em>. Nonetheless, in this sense, \u0101k<\/em>\u0101\u015b<\/em>a<\/em> is here understood as the first thing to emanate from brahman<\/em>, the ultimate reality.<\/p>\n\n\n\n

In the Hindu Vai\u015be\u1e63ika system, \u0101<\/em>k<\/em>\u0101\u015b<\/em>a<\/em> is a near ultimate cosmic principle that did not emanate from anything, but is one among other eternal cosmic principles. It is one of nine realities or ultimate substances (dravya<\/em>): earth, water, fire, air, \u0101k\u0101\u015ba<\/em>, time (k\u0101la), direction (dik<\/em>), souls (\u0101tman<\/em>), and minds (manas<\/em>) (Vai\u015be\u1e63ika-s\u016btra<\/em> 1.1.4 or 1.1.5).3<\/sup> Like the other eight cosmic principles, \u0101k\u0101\u015ba<\/em> is eternal or permanent (nitya<\/em>) (Vai\u015be\u1e63ika-s\u016btra<\/em> 2.1.28). It is unitary or one, not many (Vai\u015be\u1e63ika-s\u016btra<\/em> 2.1.29); that is, it does not consist of ultimate atoms (param\u0101\u1e47u<\/em>) as do the four elements, earth, water, fire, and air. Nonetheless, it is an element (bh\u016bta<\/em>), one of the five elements along with these four. It is all-pervading or omnipresent (Vai\u015be\u1e63ika-s\u016btra<\/em> 7.1.27 or 7.1.22). As such, \u0101<\/em>k<\/em>\u0101\u015b<\/em>a<\/em> provides the medium in which the other four eternal elements in the pluralistic Vai\u015be\u1e63ika system can combine to produce the visible cosmos.<\/p>\n\n\n\n

In the Jaina system, \u0101k\u0101\u015ba<\/em> is a near ultimate cosmic principle that did not emanate from anything, but is one among other eternal cosmic principles. It is one of six realities or ultimate substances (dravya<\/em>): souls (j\u012bva<\/em>), medium of motion (dharma<\/em>), medium of rest (adharma<\/em>), \u0101k\u0101\u015ba<\/em>, matter (pudgala<\/em>), and time (k\u0101la<\/em>). These six cosmic principles are eternal. Here, \u0101k\u0101\u015ba<\/em> is not one of the elements, earth, water, fire, and air. Rather, it is the principle whose function is to provide room for or be a receptacle for (avag\u0101ha<\/em>) the other five cosmic principles (Tattv\u0101rth\u0101dhigama-s\u016btra<\/em> 5.18). As such, it is the \u201cworld-space\u201d (loka-\u0101k\u0101\u015ba<\/em>). Beyond the world-space is \u201cinfinite space\u201d (ananta-\u0101k\u0101\u015ba<\/em>), in which nothing exists (Pa\u00f1c\u0101stik\u0101ya-s\u0101ra<\/em>, verses 97-103 or 90-96). Yet, as one of the six realities or ultimate substances or cosmic principles, \u0101k\u0101\u015ba<\/em> is real, something rather than nothing.<\/p>\n\n\n\n

In the early Buddhist Abhidharma teachings as systematized by the Sarv\u0101stiv\u0101dins of Kashmir, called the Vaibh\u0101\u1e63ikas, \u0101<\/em>k<\/em>\u0101\u015b<\/em>a<\/em> is one of three uncompounded or unconditioned dharmas<\/em> among the seventy-five dharmas<\/em> that make up the cosmos. Besides uncompounded \u0101k\u0101\u015ba,<\/em> defined as an\u0101v\u1e5bti<\/em>, \u201cthat which does not obstruct\u201d (Abhidharma-ko\u015ba<\/em> 1.5d), there is the \u0101k\u0101\u015ba<\/em> element, \u0101k\u0101\u015ba-dh\u0101tu<\/em>, defined as a chidra<\/em>, a \u201chole or cavity or delimited space\u201d (Abhidharma-ko\u015ba<\/em> 1.28a). The \u0101<\/em>k<\/em>\u0101\u015b<\/em>a<\/em> element is not counted as a dharma<\/em>, while the uncompounded \u0101<\/em>k<\/em>\u0101\u015b<\/em>a<\/em> is. The dharmas<\/em> are real or really existent (dravyasat<\/em>), whether the seventy-two compounded (sa<\/em>\u1e43<\/em>sk<\/em>\u1e5b<\/em>ta<\/em>) dharmas<\/em> or the three uncompounded (asa<\/em>\u1e43<\/em>sk<\/em>\u1e5b<\/em>ta<\/em>) dharmas<\/em>, since a single ultimate reality is not posited. As one of the three uncompounded or unconstructed dharmas<\/em>, along with two kinds of cessation (nirodha<\/em>), i.e., nirv<\/em>\u0101\u1e47<\/em>a<\/em>, \u0101<\/em>k<\/em>\u0101\u015b<\/em>a<\/em> was not produced by anything else. It is omnipresent (sarvagata<\/em>) and eternal or permanent (nitya<\/em>). To show that \u0101<\/em>k<\/em>\u0101\u015b<\/em>a<\/em> is something real and not nothing more than empty space, as it was understood by their co-religionist Sautr\u0101ntikas, the Vaibh\u0101\u1e63ika Sarv\u0101stiv\u0101dins cite what Gautama Buddha said to a Brahmin inquirer in this scriptural passage: \u201cOn what, Gautama sir, is earth supported? Earth, O Brahmin, is supported on the water disk. On what, Gautama sir, is the water disk supported? It is supported on air. On what, Gautama sir, is air supported? It is supported on \u0101<\/em>k<\/em>\u0101\u015b<\/em>a<\/em>. On what, Gautama sir, is \u0101<\/em>k<\/em>\u0101\u015b<\/em>a<\/em> supported? You go too far, great Brahmin; you go too far, great Brahmin. Ak<\/em>\u0101\u015b<\/em>a<\/em>, O Brahmin, is unsupported, is without a support.\u201d (Abhidharma-ko<\/em>\u015b<\/em>a-vy<\/em>\u0101<\/em>khy<\/em>\u0101<\/em> on chapter 1, verse 5, at end).4<\/sup> Moreover, they say that \u0101<\/em>k<\/em>\u0101\u015b<\/em>a<\/em> is all that remains during the ages (kalpa<\/em>) after the world is destroyed (Abhidharma-ko<\/em>\u015b<\/em>a-bh<\/em>\u0101\u1e63<\/em>ya<\/em> on chapter 3, verse 90). Thus, in the pluralistic Sarv\u0101stiv\u0101da Abhidharma system, \u0101<\/em>k<\/em>\u0101\u015b<\/em>a<\/em> is an uncompounded, eternal or permanent cosmic principle that did not emanate from anything, yet it is not the ultimate reality.<\/p>\n\n\n\n

The distinction between \u0101<\/em>k<\/em>\u0101\u015b<\/em>a<\/em> as an uncompounded dharma<\/em> and \u0101<\/em>k<\/em>\u0101\u015b<\/em>a<\/em> as an element is not always maintained, like it is in the Abhidharma-ko<\/em>\u015b<\/em>a<\/em>. For example, the Pit<\/em>\u1e5b<\/em>-putra-sam<\/em>\u0101<\/em>gama-s<\/em>\u016b<\/em>tra<\/em> quoted in the \u015a<\/em>ik<\/em>\u1e63\u0101<\/em>-samuccaya<\/em> (Bendall edition, p. 249) describes the \u0101<\/em>k<\/em>\u0101\u015b<\/em>a<\/em> element (\u0101<\/em>k<\/em>\u0101\u015b<\/em>a-dh<\/em>\u0101<\/em>tu<\/em>) as indestructible (ak<\/em>\u1e63<\/em>aya<\/em>), stable (sthira<\/em>), unmoving (acala<\/em>), and like the uncompounded nirv<\/em>\u0101\u1e47<\/em>a<\/em> element (asa<\/em>\u1e43<\/em>sk<\/em>\u1e5b<\/em>ta nirv<\/em>\u0101\u1e47<\/em>a-dh<\/em>\u0101<\/em>tu<\/em>), as all-pervading (sarvatra-anugata<\/em>). This description is clearly of the uncompounded \u0101<\/em>k<\/em>\u0101\u015b<\/em>a<\/em>, yet it is called the \u0101<\/em>k<\/em>\u0101\u015b<\/em>a<\/em> element (\u0101k\u0101\u015b<\/em>a-dh<\/em>\u0101<\/em>tu<\/em>). The reason for this is that the term dh<\/em>\u0101<\/em>tu<\/em>, used in the Abhidharma-ko<\/em>\u015b<\/em>a<\/em> and elsewhere to distinguish \u0101<\/em>k<\/em>\u0101\u015ba <\/em>as an element, is not co-extensive with the more specific term for the elements. The four elements, earth, water, fire, and air, are termed the \u201cgreat elements\u201d (mah\u0101-bh\u016bta<\/em>). So it is possible for \u0101k\u0101\u015ba<\/em> to be a dh\u0101tu<\/em>, yet not a mah\u0101-bh\u016bta<\/em>. Here in the Pit<\/em>\u1e5b<\/em>-putra-sam<\/em>\u0101<\/em>gama-s<\/em>\u016b<\/em>tra<\/em>, even nirv\u0101\u1e47a<\/em> is called a dh\u0101tu<\/em>.<\/p>\n\n\n\n

In the Mah\u0101y\u0101na Buddhist Yog\u0101c\u0101ra system, \u0101<\/em>k<\/em>\u0101\u015b<\/em>a<\/em> is one of six or eight uncompounded or unconditioned dharmas<\/em> among the hundred dharmas<\/em> that make up the cosmos.5<\/sup> As such, it is the same as the uncompounded \u0101<\/em>k<\/em>\u0101\u015b<\/em>a<\/em> taught by the Sarv\u0101stivadins, described above. That is, it is an uncompounded, eternal or permanent cosmic principle that did not emanate from anything, yet it is not the ultimate reality.<\/p>\n\n\n\n

In the Mah\u0101y\u0101na Buddhist Madhyamaka system, \u0101<\/em>k<\/em>\u0101\u015b<\/em>a<\/em> is the mere empty space that things are within and that is within things, such as the space in a room. The Madhyamaka system\u2019s founding father N\u0101g\u0101rjuna says in his Ratn<\/em>\u0101<\/em>val<\/em>\u012b<\/em>, chapter 1, verse 99ab: \u201cBecause it is merely the absence of form (r<\/em>\u016b<\/em>pa<\/em>), \u0101<\/em>k<\/em>\u0101\u015b<\/em>a<\/em> is merely a name\u201d (r\u016bpasy\u00e2bh\u0101va-m\u0101tratv\u0101d \u0101k\u0101\u015ba\u1e43 n\u0101ma-m\u0101trakam).6<\/sup> N\u0101garjuna\u2019s spiritual son \u0100ryadeva in his Cary<\/em>\u0101<\/em>-mel<\/em>\u0101<\/em>paka-prad<\/em>\u012b<\/em>pa<\/em> tells us that \u0101<\/em>k<\/em>\u0101\u015b<\/em>a<\/em> is not an element, and that its function is to provide room for all existing things (\u0101k\u0101\u015ba\u1e43 . . . na mah\u0101-bh\u016btam . . . avak\u0101\u015ba-d\u0101n\u0101t \u0101k\u0101\u015ba\u1e43 sarva-bh\u0101v\u0101n\u0101m).7<\/sup> Commenting on \u0100ryadeva\u2019s Catu<\/em>\u1e25-\u015b<\/em>ataka<\/em> (chapter 9, verse 5), the Pr\u0101sa\u1e45gika Madhyamaka writer Candrak\u012brti says that \u0101<\/em>k<\/em>\u0101\u015b<\/em>a<\/em> is merely a name (n<\/em>\u0101<\/em>madheya-m<\/em>\u0101<\/em>tra<\/em>) of something that does not really exist (avastusat<\/em>), a nothing (aki<\/em>\u1e43<\/em>cana<\/em>).8<\/sup> Since Pr\u0101sa\u1e45gika Madhyamaka is the prevailing view in Tibetan Buddhism, \u0101<\/em>k<\/em>\u0101\u015b<\/em>a<\/em> is understood in the same way there. Tsong kha pa, founder of the dominant Gelugpa order, says in his Legs bshad gser phreng<\/em> that \u0101<\/em>k<\/em>\u0101\u015b<\/em>a<\/em> has no inherent nature (svabh<\/em>\u0101<\/em>va<\/em>) and describes it as \u201ca mere representation of a mere absence of obstructive contact or impediment.\u201d9<\/sup> Thus, in the Buddhist Madhyamaka system, \u0101k\u0101\u015b<\/em>a<\/em> is nothing more than empty space.<\/p>\n\n\n\n

In the early Buddhist Sautr\u0101ntika system, \u0101<\/em>k<\/em>\u0101\u015b<\/em>a<\/em> is nothing more than empty space, same as in the presumably later Madhyamaka system. A line from the J<\/em>\u00f1\u0101<\/em>na-s<\/em>\u0101<\/em>ra-samuccaya<\/em>, verse 23, sums up the Sautr\u0101ntika view of \u0101<\/em>k<\/em>\u0101\u015b<\/em>a<\/em>, saying that it is \u201cequal to the son of a childless woman\u201d (vandhy<\/em>\u0101<\/em>-suta-sama<\/em>\u1e43<\/em> vyoma<\/em>). This is a common metaphor for something that does not exist. As reported in the Abhidharma-ko<\/em>\u015b<\/em>a-bh<\/em>\u0101\u1e63<\/em>ya<\/em> on 2.55d, the Sautr\u0101ntikas define \u0101<\/em>k<\/em>\u0101\u015b<\/em>a<\/em> as not real (adravya<\/em>), not an existent thing (bh<\/em>\u0101<\/em>va<\/em>) like form (r<\/em>\u016b<\/em>pa<\/em>), sensation (vedan<\/em>\u0101<\/em>), etc. It is the mere absence of the tangible (spra<\/em>\u1e63\u1e6d<\/em>avya-abh<\/em>\u0101<\/em>va-m<\/em>\u0101<\/em>tra<\/em>), like not finding an obstacle or resistance (pratigh<\/em>\u0101<\/em>ta<\/em>) in the dark.<\/p>\n\n\n\n

In the early Buddhist Therav\u0101da system in its current form, \u0101<\/em>k<\/em>\u0101\u015b<\/em>a<\/em> (Pali: \u0101<\/em>k<\/em>\u0101<\/em>sa<\/em>) is mere empty space.  When distinguished as the \u0101<\/em>k<\/em>\u0101<\/em>sa<\/em> element (\u0101<\/em>k<\/em>\u0101<\/em>sa-dh<\/em>\u0101<\/em>tu<\/em>), it refers to the mere empty space in openings, such as internally in the ear, or externally in doorways.10<\/sup> It is not one of the great elements (mah<\/em>\u0101<\/em>-bh<\/em>\u016b<\/em>ta<\/em>), earth, water, fire, and air. It is merely an abstract idea, a conceptual construct (pa<\/em>\u00f1\u00f1<\/em>atti-matt<\/em>\u0101<\/em>).11<\/sup> This is in contradistinction to the dhammas<\/em>, which are real things, being established by their inherent nature (sabh<\/em>\u0101<\/em>va-siddha<\/em>). Since \u0101<\/em>k<\/em>\u0101<\/em>sa<\/em> is not even a dhamma\/dharma<\/em> here, it is certainly not an uncompounded dhamma\/dharma<\/em>, as it is in the early Buddhist Sarv\u0101stiv\u0101da system. The Therav\u0101da system recognizes only one uncompounded dhamma\/dharma<\/em> (Pali: asa<\/em>\u1e45<\/em>khata dhamma<\/em>), namely, nirv<\/em>\u0101\u1e47<\/em>a<\/em> (Pali: nibb<\/em>\u0101<\/em>na<\/em>). Outside of the Therav\u0101da canon there is a Pali text, the Milinda-pa<\/em>\u00f1<\/em>h<\/em>a<\/em>, that says there are two things that do not arise from karma<\/em> (Pali: kamma<\/em>), nor from a cause (hetu<\/em>), nor from physical change (utu<\/em>): \u0101<\/em>k<\/em>\u0101<\/em>sa<\/em> and nibb<\/em>\u0101<\/em>na<\/em>.12<\/sup> But this is not mainstream Therav\u0101da.13<\/sup>  <\/p>\n\n\n\n

As may be seen from the foregoing, \u0101<\/em>k<\/em>\u0101\u015b<\/em>a<\/em> in the Book of Dzyan is like \u0101<\/em>k<\/em>\u0101\u015b<\/em>a<\/em> in the Hindu Advaita Ved\u0101nta system. Both the Book of Dzyan and Advaita Ved\u0101nta are non-dualistic. In both, \u0101<\/em>k<\/em>\u0101\u015b<\/em>a<\/em> is a near ultimate cosmic principle that is the first thing to emanate from the ultimate cosmic principle.<\/p>\n\n\n\n

Notes<\/p>\n\n\n\n

1. Space is defined in the esoteric Senzar Catechism (The Secret Doctrine<\/em>, vol. 1, p. 9), or the Occult Catechism (S.D., vol. 1, p. 11), or the esoteric catechism (S.D., vol. 1, p. 35). In this last place Blavatsky is commenting on the first verse of the first stanza from the \u201cBook of Dzyan.\u201d There the eternal parent space is described as being wrapped in her ever invisible robes. These robes are said to stand for the noumenon of undifferentiated cosmic matter, and this is said to be called m<\/em>\u016b<\/em>la-prak<\/em>\u1e5b<\/em>ti<\/em>. This is described as \u201cthe source from which \u0101<\/em>k<\/em>\u0101\u015b<\/em>a<\/em> radiates.\u201d Specifically, \u0101<\/em>k<\/em>\u0101\u015b<\/em>a<\/em> is said to be \u201cthe first radiation from the Root<\/em>, the M\u016blaprak\u1e5biti, the undifferentiated Cosmic Substance, which becomes Astral<\/em> Matter\u201d (S.D. 1.75). Hence, \u201cspace\u201d cannot be the translation of \u0101<\/em>k<\/em>\u0101\u015b<\/em>a<\/em> here.<\/p>\n\n\n\n

2. Book of Dzyan, stanza 3, verse 7: \u201cBehold, oh Lanoo! The radiant child of the two, the unparalleled refulgent glory: Bright Space Son of Dark Space, which emerges from the depths of the great dark waters. It is Oeaohoo the younger, the * * * He shines forth as the son; he is the blazing Divine Dragon of Wisdom; the One is Four, and Four takes to itself Three,* and the Union produces the Sapta, in whom are the seven which become the Tridasa (or the hosts and the multitudes). Behold him lifting the veil and unfurling it from east to west. He shuts out the above, and leaves the below to be seen as the great illusion. He marks the places for the shining ones, and turns the upper into a shoreless sea of fire, and the one manifested into the great waters.\u201d<\/p>\n\n\n\n

3. The verse numbers as first given are from the Sanskrit edition and English translation of the Vai\u015be\u1e63ika-s\u016btras<\/em> prepared by Anantalal Thakur, published in Origin and Development of the <\/em>Vai<\/em>\u015be\u1e63ika System<\/em>, 2003, pp. 24-121. They are followed by the verse numbers as found in the editions and translations of the Vai\u015be\u1e63ika-s\u016btras<\/em> as commented on by \u015aa\u1e45kara-mi\u015bra. Thakur\u2019s is by far the most definitive edition and translation available today. It is based primarily on the readings found in the anonymous commentary that he published in 1957 and found in the text as commented on by Candr\u0101nanda that was published in 1961. It completely supersedes the other editions, which had long been the standard because they were the only ones available.<\/p>\n\n\n\n

4. p\u1e5bthiv\u012b bho gautama kutra prati\u1e63\u1e6dhit\u0101 | p\u1e5bthiv\u012b br\u0101hma\u1e47a ap-ma\u1e47\u1e0dale prati\u1e63\u1e6dhit\u0101 | ap-ma\u1e47\u1e0dalam bho gautama kva prati\u1e63\u1e6dhitam | v\u0101yau prati\u1e63\u1e6dhitam | v\u0101yur bho gautama kva prati\u1e63\u1e6dhita\u1e25 | \u0101k\u0101\u015be prati\u1e63\u1e6dhita\u1e25 | \u0101k\u0101\u015bam bho gautama kutra prati\u1e63\u1e6dhitam | atisarasi mah\u0101-br\u0101hma\u1e47\u00e2tisarasi mah\u0101-br\u0101hma\u1e47a | \u0101k\u0101\u015bam br\u0101hma\u1e47\u00e2prati\u1e63\u1e6dhitam an\u0101lambanam |.<\/p>\n\n\n\n

This same teaching is found in the Mah\u0101y\u0101na text, Ratna-gotra-vibh\u0101ga<\/em>, chapter 1, verse 55:<\/p>\n\n\n\n

p\u1e5bthivy-ambau jala\u1e43 v\u0101yau v\u0101yur vyomni prati\u1e63\u1e6dhita\u1e25 |
aprati\u1e63\u1e6dhitam \u0101k\u0101\u015ba\u1e43 v\u0101yv-ambu-k\u1e63iti-dh\u0101tu\u1e63u || 1.55 ||<\/p>\n\n\n\n

5. The Abhidharma-samuccaya<\/em>, Pradhan edition, p. 12, gives eight uncompounded dharmas<\/em>, including three kinds of tathat<\/em>\u0101<\/em>, \u201csuchness.\u201d The *Mah<\/em>\u0101<\/em>y<\/em>\u0101<\/em>na-<\/em>\u015b<\/em>ata-dharma-vidy<\/em>\u0101<\/em>-mukha<\/em> or *Mah<\/em>\u0101<\/em>y<\/em>\u0101<\/em>na-<\/em>\u015b<\/em>ata-dharma-prak<\/em>\u0101\u015ba<\/em>-mukha-<\/em>\u015b\u0101<\/em>stra<\/em> gives six uncompounded dharmas<\/em>, counting only one tathat<\/em>\u0101<\/em>. Otherwise the list of uncompounded dharmas<\/em> is the same.<\/p>\n\n\n\n

6. This verse is quoted in Candrak\u012brti\u2019s Prasanna-pad<\/em>\u0101<\/em> commentary on N\u0101g\u0101rjuna\u2019s M<\/em>\u016b<\/em>la-madhyamaka-k<\/em>\u0101<\/em>rik<\/em>\u0101<\/em>, chapter 21, verse 4, Louis de la Vall\u00e9e Poussin\u2019s edition, 1903-1913, p. 413, line 11.<\/p>\n\n\n\n

7. From \u0100<\/em>ryadeva\u2019s Lamp that Integrates the Practices<\/em>, edited by Christian K. Wedemeyer, 2007, p. 357.<\/p>\n\n\n\n

8. Candrak\u012brti\u2019s Catu<\/em>\u1e25<\/em>–<\/em>\u015b<\/em>ataka-<\/em>\u1e6d\u012b<\/em>ka<\/em>, on verse number 202 in the 1914 edition by Harapras\u0101d \u015ah\u0101str\u012b, p. 483; verse number 205 or chapter 9, verse 5, in later editions.<\/p>\n\n\n\n

9. Translation by Gareth Sparham, Golden Garland of Eloquence<\/em>, vol. 1, 2008, p. 466.<\/p>\n\n\n\n

10. The Dhammasa<\/em>\u1e45<\/em>ga<\/em>\u1e47<\/em>i<\/em>, Pali Text Society edition by Edward Muller, paragraph 638, English translation as A Buddhist Manual of Psychological Ethics<\/em>, by Caroline A. F. Rhys Davids, 2nd and 3rd editions, pp. 177-178; and its Atthas<\/em>\u0101<\/em>lin<\/em>\u012b<\/em> <\/em>commentary, Pali Text Society edition by Edward Muller, paragraph 647, English translation as The Expositor<\/em>, by Pe Maung Tin, p. 425. The Vibha<\/em>\u1e45<\/em>ga<\/em>, Pali Text Society edition by Mrs. Rhys Davids, p. 262, English translation as The Book of Analysis<\/em>, by Pa\u1e6dhamakyaw Ashin Thi\u1e6d\u1e6dila (Se\u1e6d\u1e6dhila), paragraph 605, and its Sammoha-Vinodan<\/em>\u012b<\/em> commentary, Pali Text Society edition by A. P. Buddhadatta Thero, p. 72, English translation as The Dispeller of Illusion<\/em>, by Bhikkhu \u00d1\u0101\u1e47amoli, vol. 1, pp. 84-85.<\/p>\n\n\n\n

11. \u201cTime and Space: The Abhidhamma Perspective,\u201d by  Y. Karunadasa, Journal of the Centre for Buddhist Studies<\/em>, Sri Lanka, vol. 2, 2004, pp. 144-166.<\/p>\n\n\n\n

12. The <\/em>Milindapa<\/em>\u00f1<\/em>ho<\/em>, Pali Text Society edition by V. Trenckner, pp. 268, 271, English translation as Milinda\u2019s Questions<\/em>, by I. B. Horner, vol. 2, pp. 86-87, 90. See also: Pali, pp. 387-388, English, vol. 2, pp. 261-262, describing the characteristics of \u0101<\/em>k<\/em>\u0101<\/em>sa<\/em>.<\/p>\n\n\n\n

13. In The Buddhist Catechism<\/em>, written by Henry S. Olcott on behalf of the Therav\u0101da Buddhists, paragraph 327 (in the forty-fourth ed.) says: \u201ceverything has come out of \u0100k\u0101sha, in obedience to a law of motion inherent in it.\u201d In fact, this is a Theosophical doctrine, not a Therav\u0101da doctrine. For some reason, the Therav\u0101da teachers who reviewed the catechism at Olcott\u2019s request before its publication did not catch this. Unfortunately, this was quoted by H. P. Blavatsky in The Secret Doctrine<\/em> (vol. 1, pp. 635-636). Also given there was a paraphrase of the statement that immediately preceded it in The Buddhist Catechism<\/em>, \u201cThe Buddha taught that two things are causeless, viz<\/em>., \u2018\u0100k\u0101sha\u2019 and \u2018Nirv\u0101na\u2019,\u201d saying \u201cthey teach that only \u2018two things are [objectively] eternal, namely \u0100k\u0101\u015ba<\/em> and Nirv\u0101\u1e47a<\/em>.\u2019\u201d This is the teaching of the Milinda-pa<\/em>\u00f1<\/em>ha<\/em>, but is not the teaching of Therav\u0101da Buddhism, let alone the teaching of Buddhism in general.<\/p>\n","protected":false},"excerpt":{"rendered":"

This is part of an ongoing glossary of terms relating to the Book of Dzyan. The term \u0101k\u0101\u015ba, now usually translated as \u201cspace,\u201d has been understood in quite different ways in the Sanskrit texts. Its meanings range from the \u201csky,\u201d to the fifth element \u201cether,\u201d to a near ultimate cosmic principle, to nothing more than […]<\/p>\n","protected":false},"author":5,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_bbp_topic_count":0,"_bbp_reply_count":0,"_bbp_total_topic_count":0,"_bbp_total_reply_count":0,"_bbp_voice_count":0,"_bbp_anonymous_reply_count":0,"_bbp_topic_count_hidden":0,"_bbp_reply_count_hidden":0,"_bbp_forum_subforum_count":0,"footnotes":""},"categories":[1],"tags":[],"class_list":["post-1937","post","type-post","status-publish","format-standard","hentry","category-uncategorized"],"_links":{"self":[{"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/posts\/1937","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/users\/5"}],"replies":[{"embeddable":true,"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/comments?post=1937"}],"version-history":[{"count":1,"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/posts\/1937\/revisions"}],"predecessor-version":[{"id":1938,"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/posts\/1937\/revisions\/1938"}],"wp:attachment":[{"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/media?parent=1937"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/categories?post=1937"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/tags?post=1937"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}