Abstract
1. SCHOLARS IN EARLY INDIA GIVE us considerable evidence about arguments concerning time.' These arguments range from the very general to the particular, and the principal issues dealt with are as follows. In general, what requires one to operate with time (kala) as a separate ontological category? Once time has been granted a separate ontological status, how many varieties of time are to be recognized? In particular, can one justify operating not only with past (bhiita, atikranta, etc.) and future (bhavisyat, anagata) but also with
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