(as maintained by the Naiyayikas) but represents only the accession of similar qualities by a similar development of qualities of atoms forming an aggregate.  So long as this similarity of qualities continues we perceive the thing to be the same and to continue for some length of time.  When we think of a thing to be permanent, we do so by referring to this sameness in the developing tendencies of an aggregate of atoms resulting in the relative permanence of similar qualities in them.  According to the Jains things are not momentary and in spite of the loss of some old qualities and the accession of other ones, the thing as a whole may remain more or less the same for some time.  This sameness of qualities in time is technically called urdhvasamanya [Footnote ref 1].  If the atoms are looked at from the point of view of the change and accession of new qualities, they may be regarded as liable to destruction, but if they are looked at from the point of view of substance (dravya) they are eternal.

Dharma, Adharma, Akas’a.

The conception of dharma and adharma in Jainism is absolutely different from what they mean in other systems of Indian philosophy.  Dharma is devoid of taste, touch, smell, sound and colour; it is conterminous with the mundane universe (lokakas’a) and pervades every part of it.  The term astikaya is therefore applied to it.  It is the principle of motion, the accompanying circumstance or cause which makes motion possible, like water to a moving fish.  The water is a passive condition or circumstance of the movement of a fish, i.e. it is indifferent or passive (udasina) and not an active or solicitous (preraka) cause.  The water cannot compel a fish at rest to move; but if the fish wants to move, water is then the necessary help to its motion.  Dharma cannot make the soul or matter move; but if they are to move, they cannot do so without the presence of dharma.  Hence at the extremity of the mundane world (loka) in the region of the liberated souls, there being no dharma, the liberated souls attain perfect rest.  They cannot move there because there is not the necessary motion-element, dharma [Footnote ref 2].  Adharma is also regarded as a similar pervasive entity which

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[Footnote 1:  See Prameyakamalamarta@n@da, pp. 136-143; Jainatarkavarttika, p. 106.]

[Footnote 2:  Dravyasa@mgrahav@rtti, 17-20.]

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helps jivas and pudgalas to keep themselves at rest.  No substance could move if there were no dharma, or could remain at rest if there were no adharma.  The necessity of admitting these two categories seems probably to have been felt by the Jains on account of their notion that the inner activity of the jiva or the atoms required for its exterior realization the help of some other extraneous entity, without which this could not have been transformed into actual exterior motion.  Moreover since the jivas were regarded as having activity inherent in them they would be found to be moving even at the time of liberation (moksa), which was undesirable; thus it was conceived that actual motion required for its fulfilment the help of an extraneous entity which was absent in the region of the liberated souls.