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 118

Time
103
superhuman powers and swiftly pass over the same distance in one day. Time is real notwithstanding the different results, effected by differences in speed”.
How TIME IS A REALITY
Time is a Real according to the Jaina philosophers in the full sense of the term. In the Jaina philosophy, as we have already observed more than once, a real thing is characterised by its three aspects, respectively called Utpada or origination, Vyaya or annihilation and Dhrauvya or persistence. In other words, whatever is real is considered to come into manifestation, to go into annihilation, so far as a particular manifestation or modification is concerned and to persist, so far as its essential substance is concerned. The same fact about a Real is otherwise stated by the Jaina philosophers by recognising in it two aspects, the Paryāya or the mode and the Dravya or the substance. The former is the series of temporary modes which come (Utpāda) and go (Vyaya) and the latter is the essentiality which is constant (Dhrauvya). Time, as a real substance has three aspects of the Utpāda, the Vyaya and the Dhrauvya and its two aspects of the Paryāya and the Dravya may also be distinguished.
Let us suppose the phenomenon of a man's clenching his fingers into a fist. Now, when the clenching of the fingers occurs (Utpāda), the previous state of the fingers is necessarily at an end (Vināśa or Vyaya). Yet so far as the fingers are concerned they continue to be substantially the same (Dhrauvya). Or, again, when pure knowledge arises (Utpāda) as an effect, its cause, undisturbed contemplation is at an end (Vyaya); and yet the same soul in its pure substance underlies both the phenomena (Dhrauvya). In the same way, a certain material phenomena indicates the time which we call, say, the present; when this present time arises, (Utpada), the time which preceded it is at an end (Vyaya); and the noumenal time underlies both these phenomena of time (Dhrauvya). Thus it is that the three aspects of Time, its origination, its annihilation and its