Jaina World of Non Living

SR No.: 001658
Original Sutra Author: N/A
Author: N L Jain
Publisher: Parshwanath Vidyapith
Publication Year: 2000
Total Pages: 306
Language: English
Classification: Book_English, Philosophy, Tattvartha Sutra, Tattvartha Sutra, & Tattvarth
File Size: 17 MB

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The Jaina world of Non-living
2. There are three types of conceptions about time in Jaina scriptures: (a) Svetāmbara scriptures mention time as the mode of the living and non-living. It is not a separate entity. (b) It is quality of living and non-living. (c) It is an independent category of reality having a specific property of non-extensivity along with other general properties.
Most scholars have opined that the concept of six realities has developed over the initial five extensive realities. That is why, time has not been counted in the first aphorism 5.1 along with four others. 3. However, the mention of functions of time in 5.22 even before postulating it as an independent reality in 5.39 indicates Umāsvāti's preferred view on this point. He places it at par with the reality of medium of motion and rest. 4. It could now be said that reality of time is acceptable to both the systems of Jainas. Both also agree that it has two varieties - apparent and absolute. They have been described in the commentary. 5. The commentary refutes four philosophical concepts about time to establish its independent character :
Time is nothing but planetary motions. (b) Time is nothing but the form of reality of space. (c) Time is nothing but being-in-existence. (d) Time is nothing but activity. 6. The semi-aphorism 5.22.24 clearly mentions that the continuity of existence represents absolute time while modifications, movements or priority-posteriority etc. are apparent time. 7. The Vaiseșikas have raised two points. They point out that the existence of non-perceptible time entity is proved by the effects seen in the different objects at different intervals. Secondly, though the time reality is one but its feeling of differentness (i.e. present, past, future etc.) is dependent upon the objects, conditions of the observers and auxiliary causes. This is relative rather than absolute.
However, the Vaišeșikas have a similar concepts about time with the exception of it being a mode of the living and non-living.
(a)
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