Outlines of Jaina Philosophy

Author(s): Mohanlal Mehta
Publisher: Jain Mission Society Bangalore

Page 59

CONCEPTION OF REALITY
35 ADDHĀSAMAYA (KĀLA)
Kāla (time) is defined by Nemicandra from two stand-points. Vyavahāra-kāla (time from ordinary point of view) is that which helps to produce changes in a substance and which is known from modifications produced in it, while Pāramārthika, i.e., real kāla is understood from continuity. Let us explain it. According to Jainism, kāla is viewed from two view-points. Really speaking, kāla is nothing but the auxiliary cause of change. This change is understood from continuity. Without continuity we cannot understand change at all. If there is no continuity, what is that which changes ? Hence, continuity is the ground of change. From ordinary point of view, kālā is understood in hours, minutes, seconds, etc., by which we call a thing to be new or old according to changes produced in the same. These two types of time are technically called 'kāla' and 'samaya' respectively. Kāla is eternal and devoid of form. Samaya has a beginning and an end, and consists of varieties, viz , hour, minute, etc. Kāla may be said to be the substantial cause of Samava.
Käla consists of minute particles which never mix up with one another. The universe is full of these particles of time. No space-unit of the universe is devoid of it. Every space-unit contains time-unit in it. Hence, it is said that the particles of time are indivisible, innumerable, and without form. As it is remarked : 'Those innumerable substances which exist one by one in each pradeśa of lokākāśa, like heaps of jewels, are points of time. Hence, time (kāla ) is not one substance but innumerable substances. All are eternal and indivisible. ETHICAL CLASSIFICATION OF TATTVA
Now, we proceed to the ethical classification of 'tattva' which is not less important than the previous one. We find this latter classification in the canons as well as in later philosophical works. In the Sthānānga-sūtra, tattva (padārtha ) is divided into nine categories. In the old philosophical works like the Samayasāra, etc., we find the same classification. These nine categories are as follows:
1. Jiva (soul), 2. ajīva (non-soul), 3. punya (good karma), 4. pāpa (bad karma), 5. āsrava influx of karma), 6. bandha
1 Dravya-Sangraha, 21. ? ibid., 22,