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The Jaina world of Non-living
2. The aphorism 5.22 mentioned the functions and services of absolute and apparent time, but it did not elaborate its nature as an independent reality. The aphorism 5.39 responds to this issue.
3. The Svetambara version of this aphorism is somewhat different from 5.39 given here. The wordings indicate that the reality of time is accepted by some scholars (while others may not accept it). Both types of references are found in scriptures. However, the Digambaras have their firm opinion in accepting it as a reality- thus, postulating the concept of six realities.
4. Pūjyapāda has raised a question why the postulate of time as reality has been made separately at this point. It is opined that this has been done purposely to show distinctness of time from other realities in terms of its nature, extension, types and activity. Thus, non-extensivity, discrete multiplicity and mono-dimensionality are the main distinctive points for common man. The apparent time is more practical for common man. The absolute time seems to be hypothetically real.
5. The reality of time is limited to the occupied space like the medium of motion or rest. This maintains the division between the occupied or pure space beyond.
6. The supplementary notes on 5.22 discuss the scientists views on the concept of time. It was nearly similar upto pre-relativity days. But it has undergone drastic change in the post-relativity period. The concept of absolute time and independent existence of time has been modified into a 4-dimensional space-time continuum. This interrelation is agreeable to the Jainas. However, the scientists feel no value for the concept of absolute time. They agree vertical measure of apparent time. Now, time is a dynamic quantity. The apparent time, nevertheless, cannot be there without its absolute counterpart- the Jainas feel.
7. Vidyananda has mentioned a number of attributes and modes of the reality of time in terms of (a) modes - (priority-posteriority, assistance in activity and transformation) and (b) attributes (fineness, substantivity, continuity, successive change, non-materiality, a-heavy-a-lightness, combination, division, numeration, extent).
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