Reals on the Jaina Metaphysics

SR No.: 001619
Original Sutra Author: N/A
Author: Harisatya Bhattacharya
Publisher: Shatnidas Khetsy Charitable Trust Mumbai
Publication Year: 1966
Total Pages: 430
Language: English
Classification: Book_English, Philosophy, Religion, & Epistemology
File Size: 8 MB

Page 116

Time
101
some substantial basis and Vartanā gives us that in each of the ultimate moments, we have a perception of continuity of the essential nature of the thing under observation amidst its changes. Analysing the contents of the Vartană. experience, we have on the one hand the modifications and the changes in a thing; on the other we have the persisting substance as the basis of these evenescent modes. Now, corresponding to and accompanying these modifications in the thing, we have the time-sense pointing to the Vyävahāra Kāla or Phenomenal Time. And then, just as the changing modes in the thing under observation find their explanation in a persisting substratum underlying them, the evanescent units of the Vyavahāra Kāla also must point to the Niśçaya Kāla, as their stable basis.
It is thus that the Vyavahāra Kāla or Phenomenal Time is the principle of change in substances coufiaccaal", as we have seen. Phenomenal timings are evanescent and Vartană leads us to infer that Dravya-Kāla or Noumenal Time is the substantial basis of the phenomenal times which are but the changing modes of it. The Noumenal Time which is the real basis of the phenomenal temporal order, is thus the cause of changes in things. This, however, does not mean that Time is an active agent; for Kāla does not actively move or work to bring about changes in things. Like Dharma, Adharma and Ākāśa, it is also a Niskriya or passive condition. Substances change or are modified of and by themelves and Time has no operative hand in it. Yet, Kāla, is, in a true sense, the cause of changes in things:
आत्मना वर्तमानानां, द्रव्याणां निजपयर्य: । वर्तनाकरणात् कालो, भजते हेतुकर्तुताम् ।। न चास्य हेतुकर्तुत्वं, निष्क्रियस्य विरुध्यते।
यतों निमित्तमात्रेऽपि, हेतुकर्तुत्वमिष्यते ॥ ३-८३ तत्त्वार्थसार: Things exist of and by themselves, with their modes;
Time effects change in the things and hence is a condition of it. Its passivity does not oppose the fact of its being a condition, because it can be looked upon as a condition even if it be simply an attendant phenomena.