________________
A SOURCB-BOOK IN JAINA PHILOSOPHY Excepting Kāla (time), all other substances are called “astikāyaso, because they have multi-dimensional forms : while Kāla is not considered as ‘astikāya', as it has linear dimension only. Time moves in linear dimension. It never looks back. Nor can we measure time in the three dimensional categories. Dharma, Adharmu, Akāśa and Kāla are indivisible substances. They cannot be divided into parts although Akāśa and Kāla in their empirical contexts are practically measurable. But they are considered as 'avayavi' in the sense, conceptually they have innumerable points comparable to atoms (paramānus). The Pudgala (matter) alone is divisible. The ultimate indivisible point of Pudgala is an atom (parumāņu). It cannot be further divided. When atoms combine they form an aggregate called 'skandha'. The skandha' has as many spacial points as it has atoms. aggregate of two atoms would called 'Dwi-anuka skandha' (two-atomed molecule). The molecule (skundha) consisting of infinite atoms (anantānu) would be characterised by the infinite points of space. Division of the molecule brings back the atoms to their original single atoms. Molecule is not permanent. In this sense, the matter (Pudgala) is divisible. From the point of view of number, jivas are infinite. Looked at from the angle of spacial positions, we could say that jīva is characterised as occupying innumerable pradeśas (points of space). Dharma. Adharma and Lokākāśa (empirical space) have innumerable pradeśas. Dharmo, Adharma, Lokākāśa and Jiva occupy equal pradesus (points of space). Kala (time) has no spacial point nor is it considered an atomic substance. As it has not the multi-dimensional spacial characteristic, it cannot to considered an astikāya. It is included in the category of substance (dravya) because it functions as substance and change, in the empirical existence which is always in time. Ācāryas have made a distinction in time as : (a) real time and (b) phenomenal time (vyavahāra kāla). Pañcāstikāyasāra mentions that the constant change expresses the real time, while time measured by astronomical phenomena would be considered as phenomenal time (vyavahāra kāla). It can be considered from another point of view : a point of time in the present is the real time, and the time measuring the past and the future points of time are the phenomenal time. A point of time which has passed cannot come back, and the point of time yet to come is not present at all. Therefore, past and present do not exist; they are only empirical and conventional measurements of time. The division of time into samaya, muhurta, day and night etc., are only
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
