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

Page 259

Metaphysics, Ethics and Spiritual Development
terial atoms do. Again, time substance is posited to account for changes in other substances; but what would account for changes in time substance itself? If it be said that modifications of time substance are natural and hence require no causal condition, then the same logic should be applied to explain modifications of other substances. If some other auxiliary cause is posited to explain changes in time substance, then it will involve infinite regress. So it should be maintained that changes or modifications of substances are natural and hence do not require independent time substance as an auxiliary cause to generate them.
Regarding time, two main views are found in the Vedic systems of Indian philosophy. Time in the Nyaya-Vaiseṣika system is regarded as an independent all-pervading substance existing by itself. The Bhāṣya on the Yogasūtra (III. 52) of Patañjali deals with time. The author of the Bhāṣya maintains that time is not an independent entity. As already seen, the unit of time (kṣana) is regarded as time taken by a material atom to traverse its own unit of space, it has no existence separate from material atoms and their movements. A minute, an hour, etc., are nothing but mentally constructed short or long series of kṣanas. Samkhya and Yoga are companion systems. So the Samkhya view of time cannot be different from the Yoga view of the same. The tendency of the Vedanta being what it is, it can never regard time as real.
The view upheld by the systems like Nyaya, Vaiseṣika is based on empirical standpoint, while the view upheld by the systems like Yoga is based on definitive or transcendental standpoint.
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Determinism (Niyativāda)
Determinism is also called fatalism or doctrine of Destiny. Ignorant, coward and weak men believe that nothing is in the hands of man. Whatever is ordained or predetermined by Fate is sure to happen. Teachings of human efforts, moral responsibility and freedom of will are false. The rich who indulge in evil activities and employ unfair means to accumulate wealth become impudent and shameless, taking shelter under predeterminism. They say that they are not free to do what they do. They are not at fault. They are not responsible for what they do. Whatever is destined or determined can never be altered or averted. Man cannot be an effective agent. What man does or experiences is predetermined.
Determinism is an enemy of self-reform and self-development. It is a silken robe under which the wicked conceal their sins, the rich their