Aspect of Jainology Part 1 Lala Harjas Rai

Author(s): Sagarmal Jain
Publisher: Parshwanath Shodhpith Varanasi

Page 49

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Time
Narendra Kumar Singh
presence of motion and the another in which motion is absent. Lokākāśa is the world of life and movement and constitutes the ground of all human activity and experience. There is nothing in it except pure space. Only the omniscient souls can have a direct apprehension of it.
Time has astitva or existence. Time is an ästikäya, because it does not extend in space. It is infinite. It is not perceived but inferred from its characteristics which make possible continuty, modification and activity. It is one and indivisible. Modification or change of stages in a substance cannot be conceived without reference to time.
A difference has been made between eternal time, without form, begining or end and relative time, with beginning and end and variations of hour, minute etc. The former has been regarded as kāla and the latter samaya. Kāla is the substantial cause of samaya. Relative time is determined by changes or motion in things. These changes themselves are the effects of absolute time. The eminent philosopher has said that there is not only, succession in time but also duration is.
Substance: (1) The Jaina Philosophy accepts the conclusion of infinite
Dharma object.
(2) There remains two kinds of characters in the object, essential and inessential.
(3) Dravya is the combination of two kinds of characters.
(4) The dravya has been classified.
(5) The Jiva and ajīva come in the extended substances. The ajiva has four types, Dharma, adharma, pudgala and Ākāśa.
(6) Each pudgalas are the combinations of the atoms. (7) Kāla is non-extended dravya,