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Time
111
"THE ARISTOTELIAN AND THE JAINA VIEWS OF TIME, SIDE BY SIDE
From the comparison of the Aristotelian and the Jaina theories of Time which we have attempted above, one need not think that the former presents a dynamic view of Time while the latter, a static and as such the two theories are essentially opposed to each other. Closer observation, however, will show that Aristotle gives an empirical and scientific account of Time i.e., how inspite of its apparent unity and continuity it has distinctive units within itself and how inspite of these immanent distinctions, Time has the appearance of a continuous whole. Aristotle in presenting a scientific and psychological account of Time was perfectly justified in connecting it with the phenomena of Motion. The Jaina's have also done the same thing; they have also connected it with the Kriyā or the activity of a substance. Accordingly, it may be said that the Aristotelian theory of Time is not at serious variance with the Taina account of it. But it should be observed at the same time that this is so, so far as the Time of our experience or what is called the Vyavahāra Kāla by the Jaina's is concerned. Both the Aristotelian Time and the Jaina Vyavahāra Kāla accompany the changes or movements connected with a substance. The Jaina's go a step further; they give a further account of Time in whch they want to present the metaphysical aspect of the question. They show that accompanying the changing aspects of things and underlying our temporary time-senses, there are Kālāņus or the ultimate stuffs of real Time. This ontological side of Time is apparently outside the range of Aristotle's discourse.'
"4705ūcial TraceffeTTATII
It should be noted that there are some Jaina philosophers who recognise Kāla or Time as a separate Real. But a great number of Swetamvara philosophers do not recognise Kāla or Time as a separate Real. According to them, Kāla or Time is a Paryāya or effect of the other Reals viz :--Dharma, Adharma, Akāśa, Atmā and Pudgala.
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