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say it is one, without a second. Truly speaking, numbering does not apply to abstraction. If, however, reality means concrete substances having essentially different activities, defferent not only in degree but in kind, then we have two grand divisions of the Universe, the animate world and the inanimate world. In the Jain view, the inanimate world consists of matter, two kinds of ether, known as Dharmastikaya and Adharmasti kaya, and space The animate world consists of innumerable kinds of living beings, each being a centre of complex forces. Time may be figuratively called a substance, really meaning a generalized mode of thought in regard to the activities of beings and things.
The universe is not merely a congries of the above mentioned substances, heaped together and set in activity by an extra cosmic creator, but is a system by itself, governed by laws inherent in its very consitution, Law is not to be understood in the sense of a rule of action prescribed by authority, but as a proposition which expresses the constant or regular order or certain phenomena, or constant mode of action of things and beings. It is not . command but a formula to which things or beings comform precisely and without exception, of course, under definite circumstances and surroundings. Jainism, therefore, is not a theistice system in the sense of the belief of the existence of a god as the
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