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as real substances. They are different from righteousness and unrighteousness, for which the Jainas use the terms punya and pâpa.
The fourth ajiva substance is âkasa (space). Like dharma and adharma it is non-material. Its nature is to provide space for the existence of all other entities. However, unlike the other substances, it is infinite. Only a part of it, called the lokâkâsa', is occupied by other substances. The other part, which is void, is called alokakasa. Dharma, adharma and akasa are, thus, mediums or conditions of motion,' rest and subsistence respectively and all the three are interpenetrating. 33
The fifth and last ajiva substance is kâla (time). It also pervades the whole lokâkâsa in the form of single, independent, minute points that never mix together to form a composite body. It brings about changes or modifications in all the other substances and affords them extension in time, which, by itself, is beginningless and endless. 34 These five varieties of ajiva, together with the Jiva, form the six substances (dravyas) that exist in the universe. Other Five Tattvas: Theory of Moksha
The third tattva in the Jaina philosophy is the contact of the soul with matter (asrava). The Jainas do not postulate the existence of a God or Supreme being creating, destroying and recreating the world. Jivas exist in the world from time eternal in association with matter. The jiva is always surrounded by a large volume of fine matter called karman. This invades the jiva and settles down on it whenever the jiva is found to be affected by the activities of the body, mind or speech. This contact leads to the formation of what is called the karmana sarira (body of subtle karman maiter), corresponding to the linga or sukshma sarira (subtle body) of the Sankhya philosophy which accompanies the soul (two time) throughout life as well as in its migrations from one body to another.35 That the karmana sarira is formed of the actual matter is proved by the fact that it has both weight and matter.
Bandha or bondage is the fourth reality in Jaina religion. The karmana sarira binds the soul in eight different ways. One may, by special efforts, shorten or prolong the effects of karmas. He can also (destroy or render ineffectual the existing bondages; this is the subject of the next two realities samvara and nirjara. Samvara is the
