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Jaina Conception of Space and Time
nothing but modes of substances 4, still some others opine that it is an independent substance (dravya) in addition to the five, namely, Jiva (Soul Substance), Pudgala (Matter Substance), Akasa (Space Substance), Dharma and Adharma (Substances serving as the media of motion and inertia resp. ectively)." 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 Bhagavatīsütra. The Svetāmbara philosophers refer to both these views, though they favour either of them. Digambara thinkers accepted that view only according to which time is an independent substance.
4. Arguments for the Time as an independent Substance
Now let us study the arguments put forward by the Svetārbara and Diganbara thinkers to establish time as an independent substance. (1) The existence of real Time is establisbed by the incessant minute imperceptible changes (vartana) 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 prod. uced in substances, though it does not work as a cause proper in their productions (2) Jajnas should accept Time as an independent substance. Though spiritual and material substances 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 five substances are by nature capable of transforming themselves into their proper modes some auxiliary or general
4 पुण कालो दध्वस्स चेव पज्जाओ । आव. चू० पृ. ३४० 5 अथवा 'कालचेत्येके' एस दव्वकालो । आव. च० पृ. ३४१ 6 किमिदं भन्ते, कालो त्ति पवुच्चइ ? गोयमा, जीवा चेव अजीवा चेव त्ति ।
कइ णं भन्ते दव्वा पन्नत्ता ? गोयमा, छ दवा पन्नत्ता । तं जहा-धम्मत्थिकाए, अध
म्मस्थिकाए, आगासस्थिकाए, पुग्गलत्थिकाए, जीवत्थिकाए, अद्धासमये य । 7 धर्मादीनां द्रव्याणां स्वपर्यायनिर्वृत्ति प्रति स्वात्मनैव वर्तमानानां बाह्योपग्रहाद विना तवृत्त्य
भावात् तत्प्रवर्तनोपलक्षितः काल इति कृत्वा वर्तना कालस्योपकारः । सर्वार्थसिद्धि (सं. पं.
फुलचन्द्रजी), पृ. २९१ 8 स्वकीयोपादानरूपेण स्वयमेव परिणममाणानां पदार्थानां कुम्भकारचक्रस्याधस्तनशिला
वत्...पदार्थपरिणतेर्यत् सहकारित्वं सा वर्तना भण्यते । ....वर्तनालक्षणः कालाणुद्रव्यरूपो निश्चयकालः । द्रव्यसंग्रहवृत्ति, गाथा २१
