Jain Journal 2008 01 No 03

Author(s): Satyaranjan Banerjee
Publisher: Jain Bhawan Publication

Page 43

Veer Sagar Jain:ConceptofDravya (Substance)inJain Philosophy
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alokākāśa which is like void i.e. no other substance exists there except just space. To give one example, consider a glass half full with milk, Then in speaking terms one can say that this glass is with milk and this glass is without milk to give a feeling that there are two glasses though only one glass exists. Similarly ākāśa is just one but divided in two parts for the sake of understanding and function!
f. Kāla or Time. :
The entity which supports transformation or change taking place in living beings and matter, is called kāla or time's. It is also nonconcrete and is innumerable in number. Like jewels, it is spread throughout space (lokākāśa). From practical point of view, it is denoted as year, month, week, day, hour, minute, second etc. but these are all modes of kāla. If there is no kāla, then no change or transformation in living beings or matter will be possible. This fact itself proves the existence of kāla. In Svetāmbara texts, generally they do not consider kāla as substance, but because of its usefulness, sometimes they do accept kāla as substance also.
Thus there are six types of substances in this cosmos. Jain texts have clubbed these six substances in two categories namely sentient (jiva) and insentient (ajīva). All the five substances except sīva being insentient are clubbed together in one category. Ācārya Nemicandra Siddhāntadeva in his text Dravya-samgraha, has accordingly said that there are two types of substances only sentient and insentient.16
Similarly substances are classified as concrete and non-concrete or active (sakriya) and passive (niskriya) or sva-dravya and paradravya') as below.
14. ibid 1/19 15. ibid 1 /20 16. ibid 11 17. Paramātma-prakāśa 2/29, commentary,