Dravya Sangraha

Author(s): Nemichandramuni
Publisher: Chandraprabha Digambar Jain Mandir Trust

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Dravya-Sangraha
that the stone under a potter's wheel assists in the movement of the wheel. The stone here does not impart motion to the wheel, but without this stone such a kind of motion would not have been possible. Similarly, time, according to Jainism, assists in the changes produced in substances, though it does not cause the same. The Jain view is, that time does not cause the changes which are produced in the substances, but indirectly aids the production of such changes. This is real time. But time, from the ordinary point of view, consists of hours, minutes, seconds, etc. by which we call a thing to be new or old according to changes produced in the same. These two kinds of time are technically called Kala and Samaya respectively. In all the Angas of the Jains we find the phrase. "In that Kala and in that Samaya" ("HU U QU AACT"). Kala is eternal, void of form and without beginning or end. Kala has no varieties. Samaya has a beginning and an end, and consists of varieties, viz. hour, minute, second, etc. Kala may be said to be the substantial cause (Upadana Karana) of Samaya.
"Some say that there is no other Kala, except that which consists of acts comprised by the rising and setting of the sun, etc.” That is to say, some deny that there is a real time (Nischaya Kala) behind the apparent time (Vyavahara Kala). But this view is untenable, for there must be a time having the characteristics of a substance different from the acts mentioned above. There must be something behind to help these acts. Though in ordinary parlance we apply the word time to such acts, real time is not identical with the same.
Vartana or continuity is the perception of the existence of a substance understood from changes produced in the same in separate moments of time, For example, we put rice in a pot containing water and place the same on a fire. After some time, we find that the rice has been boiled. From this we infer that slow changes must have been going on in the rice from the moment we put it in the raw state in the vessel, till we saw it in the boiled condition. Through out this period an existance is to be inferred. This perception of existence is called Vartana. Of course, this inference of existence of real time can only be made from the effects of apparent Time (Vyavaharika Kala) viz. the changes in the rice.
लोयायपदेसे इक्केक्के जे छिया हु इक्केक्का । रयरणारणं रासीमिव ते कालाण असंखदव्वाणि ॥२२॥ Loyayapadese ikkekke je tthia hu ikkekka. Rayananam rasimiva te kalauu asamkhadayvani.-(22;