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14
INDIAN PHILOSOPHY
are referred to. Some say that time is a quality62; some maintain that it is nothing but modes of the substance;63 still some others opine that it is an independent substance (dravya) in addition to the five, namely, Jiva (Soul Substance). Pudgala (Matter Substance), Akāśa (Space Substance), Dharma and Adharma (substances serving as the media of motion and inertia respectively) 4. Out of these three views, the first is, to the best of my knowledge, neither referred to nor explained elsewhere in the whole of the Jaina literature. The last two views are considerably old and find mention in the Bhagavatisūtrass. The Svetāmbara philosophers refer to both these views, though they favour either of them. Digambara thinkers state and explain their accepted view only according to which time is an independent substaníce.
2. Arguments for the Time as an independent Substance,
Now let us study the arguments put forward by the Svetāmbara and the Digambara thinkers to establish time as an independent substance. (1) The existence of real time is established by the incessant minute imperceptible changes (vartanā) that go on in the five substances; without it these changes would not take place as it is their auxiliary cause. To give a concrete example, we might say 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 assists or works as an auxiliary cause in the changes produced in substances, though it does not work as a cause proper in their production®7. (2) Jainas should accept Time as an independent substance. Though spiritual and material sabstances are regarded capable by nature to move and to rest, yet they have posited two independent substances Dharma and Adharma serving as the media or auxiliary causes of motion and inertia respectively. Similarly, though the five substances are by nature capable of transforming themselves into their proper modes some auxiliary or general cause like Time should be posited to help them in their transformations. Were they to reject Time as an independent substance, they have no right to posit Dharma and Adharma. The case of Time is on par with that of Dharma and Adharma 68 (3) Though all the causal conditions are there, the mango-tree, etc. do not bear fruits all at once; this suggests that there is Time substance, with varied capacities, which the effects expect for their fruition". (4) Time
