Jain Journal 1998 04

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 37

SOGANI : THE CONCEPTION OF DRAVYAS IN JAINA PHILOSOPHY
127 Dharma, Adharma and Akāśa have been calculated to throw light on
be called motion, rest and providing of room.93 Kant's statement is worthy to be noted when he affirms that it is impossible to emancipate ourselves from the spatial and temporal ways of thinking and speaking despite our-endeavours; but the Jains though honour their thesis, refuse to acquiesce in the fact that space and time are contributed by sensibility, since according to them they are revealed in experience and are objectively and ontologically true. Just as space is its own support, so also real time is conceived to be assisting its own change or modification along with its being the condition of change in other substances constituting the universe. Kāla may be classified into real time (Paramārtha Kala) and conditioned time (Vyavahāra Kala).94 The former is the substance proper95 and Samay vali are conditioned time. 96 The function of Paramartha kāla is Vartanā; i.e, it passively helps the self-changing substances; and the functions of conditioned time are change, motion and the feeling of being young and old.97 As has already been pointed out, Kāla Dravya is deprived of the designation 'Kāya' inasmuch as it has only one Pradeśa in the form of Kāla Aņu. These Kāla aņus are innumerable and separtely exist on each Pradeśa of Lokākāśa without being mixed with one another. 98 The unit of conditioned time is called "Samaya" which may be defined as the period required by the primary material atom to traverse with slow pace from one Pradesa of Ākāśa to the immediately next. 99 It is practically inconceivable in life. It should be borne in mind that the innumberable 'Samayas' lapse in the opening of an eyelid.
93. Niyama. 30. 94. Sarvartha. V. 22. 95. Tsu. V. 39. 96. Niyama. 31 97. Sarvartha. V-22. 98. Dravya. 22; Niyama. 32. 99. Prava. II, 47.