Kala, or time, is a fundamental category of existence in the Nyaya-Vaisesika school. It is considered to be an eternal and all-pervasive substance that is distinct from other substances such as matter and space.

In Advaita Vedanta, time is considered to be an illusion or maya. It is not real in the ultimate sense because it is dependent on the mind and the ego. Brahman, on the other hand, is the only reality that exists.

Anitya, or impermanence, is a fundamental principle in Buddhist philosophy. It refers to the idea that all things are constantly changing and decaying. This includes time, which is seen as a continuous flow of moments.

In Samkhya philosophy, time is considered to be a product of Prakriti, or the material world. Prakriti is the source of all material objects and qualities, including time.

Indian philosophers have often explored the relationship between time and consciousness. They have investigated how our perception of time is influenced by our mental states and how time affects our experience of the world.

In Mimamsa philosophy, time is primarily seen as a means of measurement. It is used to measure the duration of rituals and other activities.

The problem of change is a common argument against the reality of time in Indian philosophy. It states that if time is real, then things must change over time. However, if things change over time, then time must also change. This leads to an infinite regress, which is considered to be absurd.

In Jaina philosophy, time is divided into two main categories: absolute time and relative time. Absolute time is the infinite and eternal duration of the universe, while relative time is the finite and measurable duration of individual events.

Kala-amsa is a key concept in the Nyaya-Vaisesika school's theory of time measurement. It refers to the smallest indivisible unit of time.

In Advaita Vedanta, the ultimate goal of human existence is to transcend time and experience Brahman, the ultimate reality. This can be achieved through self-realization and the removal of ignorance.

क्षणिकता (Kṣaṇikatā) is a key concept in Buddhist philosophy that refers to the impermanence and fleeting nature of all things. It is the idea that all phenomena are constantly changing and arising and ceasing moment by moment.

Indian philosophers have often explored the role of memory and anticipation in temporal experience. They have investigated how our memories of the past and our expectations of the future shape our perception of the present.

In Samkhya philosophy, time is considered to be a product of Prakriti, or the material world. Prakriti is the source of all material objects and qualities, including time.

The problem of change is a common argument against the reality of time in Indian philosophy. It states that if time is real, then things must change over time. However, if things change over time, then time must also change. This leads to an infinite regress, which is considered to be absurd.

In Jaina philosophy, time is divided into two main categories: absolute time and relative time. Absolute time is the infinite and eternal duration of the universe, while relative time is the finite and measurable duration of individual events.