Jaina Philosophy and Religion

SR No.: 001604
Original Sutra Author: N/A
Author: Nyayavijay
Publisher: B L Institute of Indology
Publication Year: 1998
Total Pages: 500
Language: English
Classification: Book_English, Philosophy, & Epistemology
File Size: 12 MB

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Jaina Philosophy and Religion
Lokaprakāśa presents this view in the following verses.
evam ca dravyaparyāyā evāmī vartanādayah / sampannāḥ 'kāla'śabdena vyapadeśyā bhavanti ye // paryāyāś ca kathañcit syur dravyābhinnās tataś ca te / 'dravya'nāmnāpi kathyante jātu proktam yad āgame //
Verses 9-10 occurring in the beginning. The verses state: The incessant minute imperceptible change, perceptible gross change, etc. (enumerated in the above-mentioned aphorism of the Tattvārthasūtra) which are designated 'Time' are nothing but modes of sentient and insentient substances. And as there obtains a relation of identity between a substance and its modes from a certain standpoint, these modes are given the name 'substance' ('sentient substance and 'insentient substance'). The Agama text declares to this effect. The following is the passage in point.
"kim idam bhaste! kālo tti pavuccai?” "Goyamā! sīvā ceva ajīvā ceva tti.”—Bhagavatī-Sūtra "O Lord! What is it that is called Time?" "O Gautama! Time is nothing but jiva-dravyas (sentient substances) and ajīva-dravyas (insentient substances).”
Let us elucidate the point. As already stated, according to the present view, Time is identical with changes or modes of substances. And the Jainas being upholders of the theory of non-absolutism (syādvāda), believe that there obtains a relation of identity-cum-difference between a substance and its modes. In other words, according to them modes are in a way identical with the substance. Hence, the name 'substance' ('dravya") is secondarily applied to them also. As a result, Time which is nothing but modes of substances is also called substance. The statement, occurring in the Bhagavatīsūtra, that jīva and asīva substances themselves are called Time means that modes of these substances are called Time; Time is nothing over and above these modes.
Conventional divisions of Time like samaya, avalikā, muhūrta, a day, etc., as also states like oldness-newness, anteriority-posteriority, etc., which are shown as functions or effects of Time are all modes or changes of substances. An ultimate indivisible-even mentally indivisible--mode of a sentient or an insentient substance is called 'samaya'. It is the most subtle mode of a substance. Innumerable samayas form an avalikā. 16,777,216 āvalikās make a muhurta, which is of forty-eight minutes of modern time. Thirty muhurtas make a day (i.e., one day-and-night). Thirty days form a