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NATURE OF TIME
relativity not only takes for granted the irrevocability of the past, that the status of events as past is unalterable but in making the velocity of light a maximum it makes vision or other communication with the past impossible. But it is at first surprising to learn that of two events in distant parts of space, one may precede the other in one physical system and follow it in the measurable determinations of another system that is moving relatively to the first. This seemingly paradoxical situation, that event A may as truly be said to precede B as to follow it, depending on the different referents, is limited by the finite velocity of light as a maximum.'21 Indian Views (except the Jaina):
In the oldest times, we find the idea of Time as the highest principle and power governing all things. In the Atharvaveda (XIX. 53) we come across a hymn which extols Time as the basis of all things; it creates all things and it destroys all things. The idea of Time further asserted itself. We find discussed in philosophical works the doctrine of Time (Kālavāda) which traces all things back to Time. In the mouth of the upholder of this doctrine the following words are put : "Time brings all creatures to ripeness. Time again destroys all things, Time keeps awake among the sleepy. It is hard to transgress Time. Without Time not even a bean is cooked, even when a man has placed the pot in fire; therefore a man knows that it has occurred through Time.” (Šāstravārtāsamuccaya, 166). Time creates all things, Time ripens all things and Time destroys all things. Time is all powerful. But in the days of philosophical systems the doctrine of Time (Kālavāda) remains in the background and loses its importance as the prime ground of all things. Some philosophical systems altogether rejected Time and others that accepted it recognised it not as the prime ground of all things but merely as a condition of their temporal aspect. We undertake the exposition of the various conceptions of Time, found in the different systems of Indian philosophy.
In the Samkhya-Yoga system one finds varied views expressed on the nature of time. Some maintain that time is altogether nonexistent22; some declare that it is an evolute (pariņāmaḥ prthagbhāvaḥ) of Primordial Matter (Prakîti)23; some are of the opinion that Primordial Matter (Pradhāna) itself is to be called time24; some expressly state that time is nothing but action. Some put forward the
