Studies in Jainism

Author(s): Ramkrishna Mission Institute of Culture Culcutta
Publisher: Ramkrishna Mission Institute of Culture Culcutta

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STUDIES IN JAINISM
fish to move about, even so dharma makes the movement of soul and matter possible.'
The necessary counterpart of this subtle substance forms the third kind of ajiva called adharma, which also pervades the whole universe and serves as a medium of rest, 'like the shade of a tree helping the wayfarer to stop for rest'. It will thus be seen that dharma and adharma are two non-physical, inactive-conditions of movement and rest, respectively, conceived as real substances. They should not be confused with righteousness and unrighteousness, for which the terms used in Jainism are punya and papa.
The fourth ajiva substance is space (ākāśa), which, like the preceding two, is non-material. Its nature is to provide space for the existence of all other entities. Unlike the other substances, it is infinite. Only a part of it is occupied by the other substances, and this part is called the lokākāśa. The other part which is void is called alokākāśa. Dharma, adharma, and ākāśa are, thus, mediums or conditions of motion, rest, and subsistence, respectively, all the three of which are interpenetrating.
The fifth and last ajiva substance is time (kāla), which also pervades the whole lokākāśa 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 it affords them extension in time, which, by itself, is beginningless and endless. For practical purposes (vyavahara), however, kala is divided into limited periods such as minutes, hours, days, months, years, and ages. These five varieties of ajiva, together with the jiva, form the six substances (dravyas) that exist in the
universe.
As to the nature of existence attributed to the six substances, the Jaina system holds that existence consists of three factors operating simultaneously, namely, production, decay, and permanence. From the point of view of the essential nature of a thing, it is permanent and unchanging; but from the point of view of its accidental qualities, it originates and perishes. The soul is permanent in itself, but its relationship with the body begins and ends. The atoms