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 72

THE THEORY OF TIME IN JAINA PHILOSOPHY 37
above Dharma ? The Jainas answer that the accompanying conditions of a phenomena are often many in number. An animal, for instance, moves of itself: yet, Karma is postulated to determine its motion; and not only that. In the case of fishes, for example, Water is admitted as an accompanying condition of motion besides Karma. This shows that there may be more than one accompanying condition. Hence there is no inconsistency if Kala be supposed to be a reality and accompanying condi:ion of motion and change.
Then again, there may be objectors who may admit the reality of Time but find difficulty in looking upon it as a condition of the modification of substances. They point out that according to the Jainas themselves, Time is contined within the liinits of the Lokakasa or “the filled space "only : the Aloka which is beyond this has no Time within it. But the Aloka is a substance all the same and must have modifications. How are these modifications possible in the Aloka which has no Time within it? The Jaina thinkers answer this objection by stating that the Aloka, although it is beyond the Loka is still a part of the Akasa or Space: Time being within the Loka is within the Akasa and as such, it brings about modifications in any part of it, just as a potter's stick moves the whole wheel by striking at a particular part of it and just as a pleasant object coming in contact with a particular part causes pleasant feeling all over the body.
In Jaina philosophy, a real thing is said to be characterised by its three aspects, respectively called 'Ulpāda' or origination, • Vyaya' or annihilation and Dhrauvya' or persistence. In other words, whatever is real is considered to come into manifestation, to enter 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 thing 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 (Ulpāda) and go (V yāya) and the latter is the essentiality
which is constant (Dhrauvya). Time, as a real sudstance, hay Shree Sudharmaswami Gyanbhandar-Umara, Surat