________________
102
Reals in the Jaina Metaphysics Shortly put, the position is that Time does not actively work to produce changes in a thing; yet changes are im. possible in a thing without time. Kāla is thus called HetuKartā by the author of the Tattvārtha-sāra. Brahmadeva illustrates the Hetu-Kartstva or the passive causality of Kāla by referring to the example of fire. "Things change of and by themselves”, says he, "and their own essential nature. Vartanā is the accompanying cause of the modifications of those things, like the basal stone in a potter's wheel, like fire in the matter of studying in winter time. This Vartanā is the characteristic of Real Time”. He means to say that Real Time, although it does not cause the changes in things is nevertheless an invariable accompanying condition of them. The stone underneath the potter's wheel does not cause motion to the wheel; but in the matter of the movement of the wheel, this stone is indispensable. Fire, again, does not cause one's study in Winter; but study is impossible without fire. Sy is the case with Time. It would be seen that the word Vartanā is used by Brahmadeva in a slightly different sense. Here Vartanā does not mean "Fararafa:” a perception of continuity in a substance amidst change but “पदार्थपरिणतेर्यत्सहकारित्वं सा वर्तना भण्यते" an accompanying cause of the modification of a thing.
OPPOSITON TO THE JAINA THEORY OF THE REALITY OF TIME: EXAMINED
The opponents of the Jaina theory of Time contend that Time is no reality. They point out that in the Jaina Āgamå itself, 'Samaya' (a duration or a measure of time) is described as the time taken by an atom in crossing over a Pradeśa of Ākāśa and that the same Āgama elsewhere talks of the crossing of the whole universe in the course of the Samaya. What does this show? This shows that Time is no reality; it is more or less a convention. The objection is based on a mistaken identification or connection of Motion with Time, which we have alredy noticed. “Devadatta by moving slowly”, says Brahmadeva, “traverses a distance of 100 yojana's in one hundred days; he may, however, acquire
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
