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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8. It is said that substantively the reality of time has spacepoints extended upto the end of the occupied universe which are innumerable in number and modally it is infinite in terms of Samaya units. The timedimensions are open at both ends in a closed space.
The Jaina world of Non-living
9. The Jainas have an apparent time cycle of ascending and descending nature covering 20x10" Sagara units. However, it is not a circular cycle to return to the origin at any time. One can never return to past by going through the future. However, this time cycle has been going on regularly from begninningless time.
10. The canons point out that the term 'infinite' is a number, the value of which cannot be accurately calculated. However, it is pointed out that the salvated souls are infinite times larger than the number of non-liberatables, the past Samayas are innumerable times larger than the salvated ones, the liberatables are infinite times larger than the past Samayas and the future time Samayas are infinite times the liberatables. 11. The history of concept of time has been detailed by Howking in his famous book. Accordingly, it has undergone changes through four stages (1) absolute time (2) relative time (3) imaginary time and (4) real time. The second law of thermodynamics states that in a closed system, disorder increases with time, leading to the concept of three arrows of time distinguishing past from the future and giving a direction to time. The thermodynamic arrow of time gives direction of disorder, the psychological arrow of time gives direction of our feeling about passage of time where past is remembered. The cosmological arrow of time gives direction about the expanding universe. Thus, there will be three types of apparent time which is a relative time only.
It has been said that a reality s defined as consisting of attributes and modes. Now, what are the attributes? The aphorism 5.41 intends to respond to this point :
Dravyasrayah Nirugṇāh Guṇāh
5.41
The attributes are defined as substrates of realities and devoid of
other attributes 5.41.
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