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A SOURCE-BOOK IN JAINA PHILOSOPHY
Russell also comes to a similar view. He would like to distinguish the filled space, and empty space on the basis of rigours of logic? KĀLA (TIME) 1895
Jaina philosophers have presented two prominent views regarding the nature of Kala (time). According to one view, Kala is considered to be the mode of substances of Jīva and Ajīva. Kāla is considered to be an independent tattva.
According to the other view, Kāla is an independent substance, just like Jīva and Ajīva. In the same sense Kāla cannot become the expression of change in the objects although it is the medium of change, and Kāla is an independent substance. It is a dravya although it is not an astikāya, because it is not multi-dimensional but it is only uni-dimensional.
In the Svetämbara Āgama literature, there is the mention of both the views in Bhagavati,1 Uttaradhyayana, Jivabhigama3 and Prajñāpanā.4 Later Acarya Umasvati, Siddhasena Diväkara, Jinabhadragani, Haribhadrasūri,a Acārya Hemachandra, Upadhyāya Yasovijaya,10 Vinayavijaya,11 Devacandra,12 and other Svetambara ācāryas have mentioned both the views. Digambara ācāryas like Kundakunda, 18 Pūjyapāda,14 Bhattāraka Akalaṁkadeva 15 and Vidyanandasvāmi16 have mentioned that Kāla is an independent substance.
1 Bhagavati 25, 4, 734.
2 Uttaradhyayana, 28, 7-8,
3 Jivabhigama.
4 Prajñāpanā, pada 1, Sutra 3.
5
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Tattvärthasūtra 5, 38-39 and see its bhāṣya by Siddhasena. 6 Dvātrimśikā.
7 Viseṣāvasyaka bhāṣya 926 and 2068.
8 Dharmasangrahaṇī, Gāthā 32 tīkā by Malayagiri.
9 Yogaśāstra.
10 Dravyaguṇaparyāya rāsa, see Prakaraṇa Ratnākara, pt. I, Gāthā 10, Lokaprakāśa.
11
12 Nayacakrasara and Agamasāra.
13 Pravacanasara, 2, gāthā 46-47.
14 Tattvarthasarvärthasiddhi 5, 38-39.
15 Tattvärtharājavārtika, 5, 38-39. 16 Tattvarthaślokavārtika, 5, 38-39.
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