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
one place to another (kriyā), anteriority-posteriority of the form of being old and young (paratväparatva)-these are the logical reasons to prove the existence of Time, because they are the effects of Time. Time is nothing but these modes of the form of vartană, etc., which substances assume or undergo. And from the standpoint of mutual identity of substance and its modes, the substance whose modes they are is also called Time. It is because in the scriptures the sentient and insentient substances themselves are called samaya, āvallkā, etc. These samaya, etc., are not different from substances.
That Time which is manifested as samaya, avalikā, muhurta, ahorātra (a day-and-night), paksa (a fortnight), māsa (a month), varşa (a.year), etc., in the human region through the movements of heavenly luminaries like the sun, the moon, planets, stars and constellations is called 'addhāsamaya'. That much region which is lighted by the rays of the moving sun is called day. The opposite is called night. The indivisible unit of a day is called samaya. Innumerable such samayas make an avalikā, and so many āvalikās make a muhurta, so on and so forth.”
The arguments put forward to establish Time as an independent sub stance are as follows: In the absence of Time as the condition governing sequence of serial effects, a sprout, a bud, a flower and a fruit—all would emerge and exist simultaneously. Thus but for Time-substance, there would result chaos, all actions and effects being simultaneous. How can there be different bodily states, viz., childhood, youth and old age, without Time substance? How can different manifestations which we notice in six different seasons be possible without Time substance? The fact that a mango tree does not bear mango fruits in other seasons even though all the causal conditions except the proper season are present proves the existence of an independent Time substance. Without Time substance, how can we have divisions of Time, viz., past, present and future? Divisions imply something of which they are divisions. Early, late, simultaneous, to-day, tomorrow, yesterday, month, year, age (yuga)—all this establishes the existence of Time substance. Scriptures too mention Time as the sixth substance. The text in point is as follows: "kai nam bhamte! davvā pannattā ? Goyamā! ccha davvā pannattā / tam jahā—dhammatthikāe, adhammatthikāe, agăsatthikãe, puggalatthikāe, jīvatthikãe, addhāsamaye ya /
“How many, O Lord, are the substances propounded?” "Six substances, O Gautama, are propounded. They are as follows: dharmästikāya (Medium of motion), adharmāstikāya (Medium of rest),