Mahavira Jain Vidyalay Suvarna Mahotsav Granth Part 1

SR No.: 012002
Original Sutra Author: N/A
Author: Mahavir Jain Vidyalaya Mumbai
Publisher: Mahavir Jain Vidyalay
Publication Year: 1968
Total Pages: 950
Language: Gujarati
Classification: Smruti_Granth & Articles
File Size: 30 MB

Page 542

NATURE OF TIME : 81
if we were to consider time as identical with activity, the contingency of the absence or non-existence of the present would ensue. How ? In connection with activity there are only two alternative states, namely, activity either done or undone. There is no third state in its connection, namely, activity neither done nor undone. Thus activity is devoid of its present and hence it cannot provide the basis for the usage of present. And past and future being relative to present, in the absence of present they too would be non-existent.79 It might be suggested that the collection of activities from the beginning of the effect to its completion is called present. But this stand is very weak. The activities being momentary, how could there be any possibility of their collection ?80 Again, if it were argued that time is not accepted independent of activities on the ground that it is not cognised as distinct from activities, Akalanka retorts that similar logic should be applied by the opponent to activities. When done so, even activities would suffer the same fate as that of time; they would be nothing over and above agents or substances as they are not cognised as distinct from them.81 The last argument adduced by Akalanka against this theory is that an activity cannot limit or measure another activity. Only persistent or perdurable thing can measure another such thing. But activity being momentary how can it measure another such activity ? Athing which itself is momentary can never measure another momentary thing.82
We have already stated that all the Digambara thinkers and a section of Svetāmbara thinkers upheld the view that time is an independent substance. But we should see whether there is any difference of opinion between the Digambara thinkers on the one hand and the concerned Svetām bara thinkers on the other. Scholars
TTY
1
79 तस्य वर्तमानकालाभावः प्रसक्तः । कथम् ? ऊयते पट इति यः प्रक्षिप्तस्तन्तुः सोऽतिक्रान्तः, यः प्रक्षेप्स्यते
सोऽनागत:, न च तयोरन्तरे काचिदन्या अनतिक्रान्ताऽनागामिनी क्रियाऽस्ति या वर्तमानत्वेन परिगृह्येत ।
adheit a yotaratarasua Tha T ha: Part I -Ibid., p. 483. 80 eFarfazania: 19140141 ART for .......aquaght; Fit: ?......afuatat ai
FHETHTE I -Ibid., p. 483. 81 यदि व्यतिरेकेणानुपलब्धे: कालो नास्ति इत्युच्यते; ननु क्रियायाः क्रियासमूहस्य चाभावः । कारणानां हि
safafasi: f , a ax: rafafaf til 34crud -Ibid., p. 483. 82 किञ्च, क्रिया क्रियान्तरस्य परिच्छेदिका कालव्यपदेशभागित्यनुपपन्नमनवस्थानात् । स्थितो हि लोके प्रस्थादिः
परिमाणविशेषः ब्रीह्यादेरवस्थितस्य परिच्छेदको दृष्टः । न च तथा क्रियाऽवस्थिता अस्ति क्षणमात्रावलम्बनाभ्यपगमात् ।
af haf4a: afraafruget afectge: - Ibid., p. 483. G.J.V. 6