________________
90
Reals in the Jaina Metaphysics that our perceptions of Pariņāma, Kriyā, Paratva and Aparatva in things give exactly the apprehensions of change and difference in a continuous series of related phenomena. Hence the theory of the Jaina's seems to be quite in a line with that of the modern psychologists when they say:
व्यावहारिककालस्य परिणामस्तथा क्रिया।
परत्वं चापरत्वं च लिंगान्याहुमहर्षयः। : तत्त्वार्थसार। The great sages declare that Pariņāma or modification, Kriyā or activity, Paratva or temporal distance and Aparatva or temporal proximity indicate the temporal series of our experience.
REALITY OF TIME, DENIED BY THE VEDÄNTA: BY SPINOZA: BY BERKELEY: BY KANT; BY TEICHMULLER: OBJECTIONS. TO THEIR THEORIES
It is thus that our idea of Time is not innate in us but is a psychological development. But what is Time in itself? Is it a real or a mere unsubstantial idea? The Vedānta which denies the real existence of the world cannot be expected to admit the reality of Time. “If you maintain" says: Ānandajñāna, "that time is the distinctive cause of our idea. (of succession, etc.,) your position is not tenable because consciousness which is all-pervasive can establish such relationship; so that from the order or sequence of effects, i.e. phenomena, you are not justified in inferring the real existence of Time (Tarka-saṁgraha)”. In the west, Spinoza similarly looked upon Time as an imaginary representation, wholly, without any background of reality. To Berkeley also, Time is no Real but is simply the succession of ideas. We have already referred to the doctrine of Kant, according to whom Time is only an intuition of the mind and has no reality outside it. To all these theories denying the reality of Time, the obvious objection is that they are based on a rejection of what is given by our actual observation. Our experience posits the reality of the temporal element; even Kant admits that Time is the presupposition of all experience. One may be justified in contending
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
