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574
STUDIES IN THE BHAGAWATI SUTRA
[Ch. X
“Pramīyate paricchidyate yena varşaśatādi tat pramāņam sa cāsau kālasceti pramāņakālah."
According to the Dravya-Sangrahal there are two kinds of kāla, viz. pāramārthika-kālu (real time) and vyāvanārika-kāla (empirical or conventional time or samayu), as they are studied from the points of view of continuity and changes of all kinds or ordinary point of view respectively. The pāramārthika-kāla is formless and eternal, while the vyāvahārika-kāla is bound by a beginning and an end and it is conventionally divided into moments, hours, etc., as it is produced by imposing conventional limitations and distinctions on real-time. So time is a substance (dravya) having samaya as its modes (paryāya). Inter-relation of six fundamental substances
The six fundamental substances of the Universe, Dharma (principle of motion), Adharma (principle of rest), Ākāśa (space), Jiva (soul), Pudgala (matter) and Addhāsamaya (time) are interrelated to one another, because they exist mutually touching (pervading) by their respective points and getting immersed into one another, e.g. one point of Dharmāstikāya is touched in the minimum by its three points and four of Adharmāstikāya, and in the maximum by its six points and seven of Adharmāstikāya, and also by seven points of space, infinite points of soul and infinite parts of matter. It is also pervaded by time in some respect and it is not done so in other respect, if touched, it is invariably touched by infinite units of time and so on."
The study of Jaina Philosophy as revealed in the BhS shows that it believes in the reality of souls and matter in agreement with the Nyāya and Vaišeşika. But it differs from the Vedānta which believes in only one Reality (Sat), (Sarvamkhalu, idas Brahman). The Vedānta asserts the unity of soul and
1 Bhs 11, 11, 424. · Dravya-Sangraha, 21; Pide, Introduction to Indian
Philosophy p. 113. 8 Bh8, 13, 4, 482-3. Chăndogya Upanisad, 6, 2, 1; Vide, Introduction to Indian Philosophy, p. 406, f. n. 1.
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