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( 46 ) which causes change in things and creates present, past and future. These three tenses are relative names of change. It is an error of judgement to think that the conception of priority or posteriority about an identity alone has given rise to the idea of time.Kala* or time is a metaphysical reality in Jaina philosophy.
Thus Utpad, Dhrauvya Vyaya (formation, existence, change) are the Jaina Trinity, which pervades all the substances and attributes to this universe a permanent and eternal character. The death or destruction, growth and origin which are daily seen in this world, are nothing but modifications of the eternal substances. This universe thus made up of realities is itself Teal and permanent in nature and it is governed by its own inherent law of nature and not by any superhuman power.
*It is arily called a substance for the matter of convenience; it is only figuratively a substance, Time is the duration of the sta'es of substances; it is only by attribution a substance from the practical print of view. This definition is from the Vyarahara point of view. From the Nischaya, or real point of view, Kala is a substance which is the cause of time. It is of course indivisible that is. it is not made up of pradeshas; but the Kevalgyani, the Arhant the Adept with complete perfect wisdom. actually realises time with its infinite atoms covering the whole infinity space, and bringing about all changes in space.
