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INDIAN PHILOSOPHY
6. Time identical with Change ; We have studied the view that Time is an independent substance which assists changes in various substances. But according to the other view time is nothing but modes or changes of substances. In other words, Time is identical with change and nothing over and above change. The minute changes and gross changes are merely the modes of substances. And the Jainas being the upolders of the theory of nonabsolutism (Syādvāda), believe that there obtains a relation of identity-cum-difference between a substance and its modes. In other words, according to them, modes are in a way identical with the substance. Hence the name 'substance' (dravya) is secondarily applied to them also. As a result of this, time which is nothing but modes of substances is also called substance. The statement, occurring, in the Bhagavatīsūtra, that Jiva and Ajiva substances themselves are called Time means that modes of these substances are called Time; Time is nothing over and above these modes.108 Substances undergo incessant minute changes by virture of their intrinsic nature. An independent time substance is not required to assist them in their modification or change. These minute changes or modes are not measureable. So, the Jainas seem to have conceived a mode sufficiently thick to be measured. This is called samaya or moment, the ultimate measurable mode of a substance.109 This mode is measured by the slow movement of a material atom over one space-point. Were the movement fast, the thickness of the mode would get reduced to such an extent that it would not remain amenable to measurement. What are called āvalikā, muhūrta, etc. are merely the long and short series of the ultimate measurable modes.
The agrument that the case of an independent Time substance is on par with Dharma and Adharma is not sound. Dharma and Adharma are, of course, posited to account for motion and inertia respectively. But motion and inertia of a substance are not eternal. Sometimes we find a substance in motion and sometimes we find it at rest. This suggests that there must be some condition of motion and inertia over and above the substance itself. And hence the Jainas posited Dharma and Adharma as conditions or media of motion and inertia. Those who posit Time as an independent substance do so to account for mainly the incessant minute changes. But according to the Jainas such changes are eternal - without beginning and end. Hence it is not
