________________
Jaina Philosophy
153
According to the view which makes kala .an independent substance like the other substances jiva and aiiva, kala is % substance and change is possible in kala. However, the two views are not inconsistent with each other. From the noumenal point of view kala is the mode of the jiva and ajiva and is not an independent substance. But from the phenomenal point of view kala is considered to be an independent substance. The changes in the various objects are possible in time and the conventional measurements of time have reference to the modes of substances of jiva and ajiva.63
In the Digambara literature kala is not merely considered as an aspect of or an expression of human intellect with reference to human activity but it is also pervading the entire universe. We have seen that although time is a substance it is not to be included in the six substances because of its mono-dimensional characteristic. It has no magnitude. It is linear. Therefore time is always forward looking.54 From the empirical point of view Sthanänga mentions four types of kala : 1) Pramaņakala (measurable time) 2) Yathayunivșttikala (time with reference to duration) 3) Maranakala (moment of death) 4) Addhakala (based on the revolution of the Sun and the Moon).55
The Jainas have worked out the schematic presentation of the empirical time in mathematical terms. The unit of time forms the present. The particles of time are innumerable, invisible, inactive and without form. These particles exist, each in its own capacity, and are without activity. The present forms one unit (samaya) the future has as many samayas as the past plus one. The past has as many samayas as the future minus one. . Total time will be twice the amount of past plus one or twice the amount of future minus one. Even the smallest calculable fraction of time, the avaliya, consists of as many samayas as all the remaining others that are being recorded. 56
From the spiritual point of view the fundamental principles like Aśrava, bandha, Saṁvara nirjara, and mokşa have been considered as significant for the realization of the highest perfection. We have so far analysed the fundamental principles of jiva
20
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
