The concept of 'kalachakra' is associated with the Buddhist tradition, particularly the Kalachakra Tantra.

The Nyaya-Vaisheshika school considers time to be an objective, real entity that exists independently of the mind.

Samkhya philosophy posits time as one of the fundamental principles of reality, along with matter and consciousness.

Advaita Vedanta, particularly as propounded by Adi Shankara, holds that time is an illusion and that reality is timeless and unchanging.

'Kala' in Indian philosophy primarily signifies cosmic time, the overarching temporal framework that governs the universe.

Vasubandhu, a prominent Buddhist philosopher, held the view that time is a mental construct and that it does not exist objectively.

Dvaita Vedanta, as propounded by Madhvacharya, posits time as a fundamental principle of reality that is distinct from Brahman.

'Kshana' in Indian philosophy signifies a moment of time, an indivisible unit of temporal duration.

Udayana, a renowned Nyaya philosopher, defended the position that time is a real entity that is distinct from both matter and consciousness.

Visistadvaita Vedanta, as propounded by Ramanuja, considers time to be a manifestation of Brahman, the supreme reality.

Ramanuja, the founder of Visistadvaita Vedanta, held the view that time is a product of the interaction between Brahman and Maya, the cosmic illusion.

'Anitya' in Indian philosophy signifies impermanence, the idea that all things are subject to change and decay.

Nagarjuna, a prominent Buddhist philosopher, argued that time is an illusion created by the mind and that it does not exist objectively.

Bhedabheda Vedanta, as propounded by Nimbarka, considers time to be a manifestation of Brahman, the supreme reality.

Jayanta Bhatta, a renowned Nyaya philosopher, defended the position that time is a fundamental principle of reality that is distinct from both matter and consciousness.