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Nagin J. Shah
cause like Time should be posited to help them in their transformations. Were they to reject Time as an independent substance, they would have no right to posit Dharma and Adharma. The case of Time is on par with that of Dharma and Adharma.' (3) Though all the causal conditions are there, tlie 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 10 (4) Time subsatnce is a controlling principle. Without it temporal order could not be accounted for. Were it not an independent substance, all serial effects would take place simultaneously and thus there would ensue chaos instead of order.1 (5) Without Time substance, how can we liave particular divisions of Time ? Division implies something of wbich they are the divisions12 (6) Simple uncompound word time' presupposes an independent entity, namely, Time.13 (7) Activities like cooking etc. are conventionally referred to as 'cooking time' etc. But in this traditional usage of 'cooking time' and so on, the name of time' is superimposed on activity. The term time' really signi. fies the existence of real time which is the basis of this conventional time. 14 (8) Those who maintain that time is nothing but movement of the sun and other luminaries are not rigbt. Mere movements of the sun and stars could not account for the changes in substances. Even in regard to movement we say it is past', 'it is present', 'it is future.' Movements require the assistance of Time. Without it they are impossible. Minute changes constiuting
9 तथा च वर्तनापर्यायस्य साधारणापेक्षा न कथ्यते तदा तु स्थित्यवगाहनापेक्षासाधारण
कारणत्वेन धर्माधर्मास्तिकायौ सिद्धौ जातौ तत्राप्यनाश्वास आयाति । द्रव्यानुयोगतर्कणा
(निर्णयसागर सं.) पृ. १७५ 10 चूताद्याः शेषहेतूनां सत्त्वेऽपि फलवञ्चिताः । कालद्रव्यमपेक्षन्ते नानाशक्तिसमन्वितम् ॥
लोकप्रकाश, २८.४८ 11 असति हि नियामकद्रव्ये किसलय-कालिका-फलप्रसव-परिणतयः सहकारतरोयुगपदावि
भवेयुः, क्रमभावनी चैषां किसलयादिपरिणतिरुपलभ्यते, ततः शक्यमनुमातुम्-यदनुरोधादेताः कार्यव्यक्तयस्तारतम्येनात्मातिशयमासादयन्ति सोऽस्त्यत्र कोऽपि काल: । तत्त्वार्थसूत्र
सिद्धसेनगणिटीका ४. १५ . 12 कालद्रव्ये चासति तद्विशेषाः समयादयः । कथं नु स्युर्विशेषा हि सामान्यानुचराः खलु ।।
लोकप्रकाश २८. २१ 13 यच्छुद्धपदवाच्यं तत् सद् इत्यनुमितेरपि । षष्ठं द्रव्यं दधत् सिद्धि कालाख्यं को निवार
येत् ॥ लोकप्रकाश, २८. २० 14 समयादीनां क्रियाविशेषाणां समयादिभिर्निर्वत्यमानानां च पाकादीनां 'समयः पाकः' इत्ये
वमादिस्वसंज्ञारूढिसद्भावेऽपि 'समयः कालः ' 'ओदनपाकः कालः' इति अध्यारोप्यमाणः कालव्यपदेशस्तव्यपदेशनिमित्तस्य कालस्यास्तित्वं गमयति । सर्वार्थसिद्धि, पृ० २९२
