কালের অস্তিত্ব প্রমাণে ভাট্ট মীমাংসকের দৃষ্টিভঙ্গি
Volume-XI, Issue-IV, July 2023
Volume-XI, Issue-IV, July 2023 | ||
Published Online: 31.07.2023 | Page No: 123-130 | |||
কালের অস্তিত্ব প্রমাণে ভাট্ট মীমাংসকের দৃষ্টিভঙ্গি
তিথি খাতুন, এম.ফিল রিসার্চ
স্কলার, দর্শন
বিভাগ, যাদবপুর
বিশ্ববিদ্যালয়, কলকাতা, পশ্চিমবঙ্গ, ভারত | |
The View of the Bhāṭṭa Mīmāṃsakas on the Existence of Time Tithi Khatun, M.Phil. Research Scholar, Department of Philosophy, Jadavpur University, Kolkata, West Bengal, India | |
In general, we understand kāla as time. This time is imperceptible and something, that cannot be measured. The law of nature is change. This change happens over time. No one can exist independently without this time. A discussion of other philosophical theories is not complete without the concept of time. Hence, discussion of time can be observed in almost all eras. Even, the discussion of time is particularly noticeable in Indian philosophy. Among the Indian philosophical communities; the Jaina, Nyaya-Vaisesika and Mimāmsa community have accepted kāla as substance. Also, the discussion of time is observed in various ways in other communities of Indian philosophy. Sometimes by causal theory and sometimes by cosmology. Among these communities there is a difference of opinion regarding the existence of Bhattas Mimāmsakas belonging to the Mimāmsa community with Vaisesika community. The Bhattas say that time is perceptible, while the Vaisesikas say that time is inferred. But in general time is not perceptible, it is omnipresent. The topic of discussion of this article is, through which argument Bhattas called kāla dravya perceptible? How acceptable are those arguments? Also, why didn't the Bhattas called kāla dravya inferred? In an attempt to find the answer to all these questions, I have undertaken to write this article. | |
Keywords: kāla, perceptible, inferred, memory, substance. | |