________________
Jaina Conception of Space and Time
7. 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 notbing 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 non-absolutism (Syadāda), 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' (drayya) 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 Bhagavatīsütra, 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. 48 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 Jajnas eem to bave conceived a mode sufficiently thick to be measured. This is called samaya or moment, the ultimate measurable mode of a substance. 49 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 avalika, muhūrta, etc. are merely the long and short series of the ultimate measurable modes,
The argument 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 bence the Jainas posited Dharma and Adharma as conditions or
48 STATE: Asfa vilafaqaf adargu:
कालमित्युच्यते तज्ज्ञैः पृथक् द्रव्यं तु नास्त्यसौ ॥ एवं च द्रव्यपर्याया एवामी वर्तनादयः । सम्पन्नाः कालशब्देन व्यपदेश्या भवन्ति ये ॥ पर्यायाश्च कथञ्चित् स्युर्द्रव्याभिन्नास्ततश्च ते ।
द्रव्यनाम्नापि कथ्यन्ते जातु प्रोक्त यदागमे ॥ 49 Afaffinghandelaat 8.84 (TO 380)
लोकप्रकाश, २८.५.११.१२
