Dravyasamgraha

Author(s): Nemichandra Acharya, Vijay K Jain
Publisher: Vikalp

Page 77

Dravyasamgraha
other substances, including souls and atoms of matter which are simple ultimate units, and cannot be imagined as carrying a pin each to revolve upon. Time must, therefore, be considered as a separate substance which assists other substances and things in their movements of continuity.
Now, since things continue in all parts of the Lokākāśa, it further follows that Time must be present at every conceivable point of space in that region. Time, then, may be said to be a substance consisting of a countless number of points or pins, each of which occupies but one point of the region of space known as the Lokākāśa. As such, its particles cannot be conceived as forming compounds with one another, or with other substances. For this reason it is called a non-astikāya, that is, as not extending beyond a solitary pradeśa (an imaginary point in space of the size of the smallest particle or atom)...
... The substance of Time is called Niscaya Time by the Jaina philosophers, to distinguish it from the Vyavahāra (practical) time which, as said before, is not a substance, but only a measure of duration hours, days and the like.
Jain, Champat Rai, The Key of Knowledge, p. 520-523.
The substances of Dharma and Adharma According to the Jaina Siddhanta, Dharma possesses none of the specific properties of matter, and is not matter, though essentially a substance, i.e., a self-subsisting reality. It is devoid of all sensible qualities, and cannot be perceived with the senses. Dharma is not the cause of motion, but only its medium. As water is helpful in the movements of aquatic animals, but does not set them in motion, so is Dharma only a vehicle of motion, but not its originator or cause.
Adharma, like Dharma, is also a substance which pervades the whole Lokākāśa; it, too, is non-atomistic in its structure
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