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CHAPTER 5
TIME REALITY OF KĀLA IS NOT RECOGNISED BY SOME JAINA THINKERS AND THERE ARE SOME WHO ADMIT IT It should be noted at the outset that there were some old philosophers of the Jaina school who did not recognise Kāla or Time as a separate Real. According to them, Kāla or Time was a paryāya or mode of the other Reals viz., Dharma, Adharma, Ākāśa, Jiva and Pudgala.
In Anuyogadvāra (Sūtra 124), we are told that there are six Dravyas viz., Dharma, Adharma, Ākāśa, Jiva, Pudgala and Addhā-samaya. The last, i.e. the Addhā-samaya is otherwise called Kāla, which is said to contain an infinite number of Samaya's.
CHARACTERISTICS OF KĀLA, AS A REAL
In the Uttarādhyayana, Kāla is described as being characterised by Vartanā. The author of the Tattvārthādhigama Sūtra's states that the characteristics of Kāla are Vartană, Pariņāma, Kriyā, Paratva and Aparatva. To reconcile the latter description with the former, some maintain that the characteristics of Pariņāma, Krīyā, Paratva and Aparatva are included in the Vartanā, which according to the Scriptures is the sole feature of Kāla.
There are, however, some thinkers among the Jaina's who recognise the independent reality of Kāla and in the present chapter, we are concerned with the doctrines of these philosophers.
KANTIAN DOCTRINE OF TIME
Nothing is commoner than to speak of what is with us as a thing of the present time, of what is no more as past and what is yet to come as one in future time. We say, time is either past or present or future. Now, the question is:
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