Page:A History of Indian Philosophy Vol 1.djvu/214

19 8 The Jaina Philosophy [ CH. helps jivas and pudgalas to keep themselves at rest. No substance could move if there were no dharma, or could remain at rest if there were no adharma. The necessity of admitting these two categories seems probably to have been felt by the Jains on account of their notion that the inner activity of the jiva or the atoms required for its exterior realization the help of some other extraneous entity, without which this could not have been trans- formed into actual exterior motion. Moreover since the jivas were regarded as having activity inherent in them they would be found to be moving even at the time of liberation (moka), which was undesirable; thus it was conceived that actual motion required for its fulfilment the help of an extraneous entity which was absent in the region of the liberated souls. The category of akasa is that subtle entity which pervades the mundane universe (loka) and the transcendent region of liberated souls (aloka) which allows the subsistence of all other substances such as dharma, adharma, jiva, pudgala. It is not a mere negation and absence of veil or obstruction, or mere empti- ness, but a positive entity which helps other things to inter- penetrate it. On account of its pervasive character it is called akllsastikiiya 1 . Kala and Samaya. Time (kala) in reality consists of those innumerable particles which never mix with one another, but which help the happening of the modification or accession of new qualities and the change of qualities of the atoms. Kala does not bring about the changes of qualities, in things, but just as akasa helps interpenetration and dharma motion, so also kala helps the action of the transfor- mation of new qualities in things. Time perceived as moments, hours, days, etc., is called samaya. This is the appearance of the unchangeable kala in so many forms. Kala thus not only aids the modifications of other things, but also allows its own modifi- cations as moments, hours, etc. It is thus a dravya (substance), and the moments, hours, etc., are its paryayas. The unit of samaya is the time required by an atom to traverse a unit of space by a slow movement. I Dravyasa,!,grahavtlti, 19.