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Reals in the Jaina Metaphysics modification in substance and their argument was that as no modification was real, there was no real Time as well. A sprout grows from a seed. It is said that the seed is modified into the sprout. But does the seed really modify itself into the sprout? This is impossible, the objectors say. For, the question arises: Does the seed exist in the sprout? If it does, then you cannot call it a sprout. If it does not, then you cannot say that the sprout is the seed modified. Hence it is said that a change or modification of a substance is impossible and Time as the principle of change is unreal. The Jaina's refute this objection by saying that a modification is real. One mode of a thing, seed, for instance is changed into another mode, the sprout, but the substance or the material basis underlying both seed and sprout persists. परिणामाभावः सत्त्वासत्त्वर्दोषोषोपपत्तेरिति चेन्न पक्षान्तरत्वात् ।
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TIME SENSE IS A PECULIAR SENSE AND CONSEQUENTLY, TIME IS A DISTINCT REALITY
This is the way in which modifications are possible and do occur. Hence change is a reality and time as its principle is also real. At the same time, it is to be noticed that Time cannot be identified with the modifications or the activities etc., of a thing. Time-sense is a peculiar sense of simultaneity or successiveness of phenomena, which is distinct from the sense of their being modifications or activities. This distinct sense of a temporal order requires a distinct Real i.e. Kāla as its cause.
THE JAINA VIEW OF TIME AS A REALITY IS SOMEWHAT AKIN TO NEWTON'S: TO BERGSON'S: TO KANĀDA'S
Time is thus a reality outside and independent of us as well as of the objects of our observation, according to the Jaina's. Their view is to some extent similar to that of Newton who looked upon "absolute, true and mathematical time" as something which "in itself and from its own nature flows equally without relation to anything external". Although Time is the condition of change, it is according to
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