Mahavira and his Philosophy of Life

Author(s): Kamalchand Sogani
Publisher: Jain Vidya Samsthan

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incapable of migration and of generating motion in other things, but is the sine qua non of the movement of Jivas and Pudgala by its mere existence, just as water assists in the spontaneous movement of fish by its mere presence and not as the wind which had the capability to develop activity in certain things. Similarly, Adharma-dravya does not persuade Jiva and Pudgala in motion to stand still, but becomes the passive condition when they of their own accord discontinue to move, just as the shadow of a tree does not persuade a traveller to take rest under it. Thus neither Dharma-dravya originates motion, nor Adharma-dravya stops it. Both of them are non-active conditions. Besides, these two principles are also responsible for the demarcation of Lokākāsa and Alokākāsa, inasmuch as they make possible the existence of Jiva and Pudagala only in Lokākāsa. Kāla Mahāvira realisticaly confers an existential status on time, and calls it substance to answer for the experienced change, just as Dharma and Adharma and Akasa are calculated to throw light on what may be called motion, rest and the providing of room. Kala may be classified into real time (Paramartha Kala) and conditioned time (Vyavahāra Kala). The former is the substance proper, and Samaya, Āvali are conditioned varieties of time. The function of Paramartha Kāla is Vartanā, i.e., it passively helps the self-changing substances and the functions of conditioned time are change, motion and the feeling of one's being young and old. The Kāla exists in the form of Kāla Anus. These are innumerable, and exist separately on each Pradesa of Lokakāsa without being mixed with one another. The unit of conditioned time is called
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