Jaina Gazette 1927

SR No.: 034889
Original Sutra Author: N/A
Author: J L Jaini, Ajitprasad
Publisher: Jaina Gazettee Office
Publication Year: 1927
Total Pages: 568
Language: English
Classification: Book_English
File Size: 47 MB

Page 69

34
THE JAINA GAZETTE
absolute and independent reality of Time. It is said to consist in the Sangati or Samyoga of the Purusha and the Pradhana.- which conjunction is obviously no real permanent Substance. In 12, Pradhāna Kāryādhyāya of the Sankhya-Sutram, the absolute reality of Time is categorically denied and it is stated that our ideas of "Direction (Dik) and Time (Kala) are derived from (that of) Space (Akasa)." The Buddhists of the Sunyavada school are nihilists,-admitting the reality of no substance whatsoever. To them also, Kala is no real substance. The Vedanta. the Sankhya and the Buddhist schools of philosophy contend that " Time consists in our subjective conventions as It was, It is, It will be and is no real substance," -as Anandajnana says.
A group of philosophers of the present day seems to object to the above idealistic doctrine of Time and to emphasise that Time is not only more than an intuition but is a reality. Newton speaks of "absolute, true and mathematical time" and contends that Time "in itself and from its own nature flows equally, without relation to anything external." The French thinker Bergson maintains that Time is a real factor and force in the evolution of the world. Among the systems of orthodox Indian philosophy. the Vaiseshika was conspicuous by its open recognition of Kala as a reality The Nyaya also probably admitted the substantiality of Time. “The reality of Time," says Kanada “is inferred from the observation of phenomena as subsequent, simultaneous, of long duration or swift. Its substantiality and eternality are established by the same arguments which prove the substantiality and eternality of Air. Time is one as it is self-same in all its phenomena. It is non-existent in eternal things and is existent in temporary phenomena; hence it is the cause, called Kala (Vaiseshika-Sutram 2, 2, 6, 9." The old age of a man, for instance, is said to be subsequent to his youth ; similarly, some phenomena are simultaneous; some are said to last long : some again are of short duration. Such experiences of succession, simultaneity etc. lead us to posit the real existence of Time. The old man himself is not the cause of the judgment that his old age
is subsequent to his youth; nor, the motions of the sun (i.c., the Shree Sudharmaswami Gyanbhandar-Umara, Surat