Compendium of Jainism

SR No.: 001202
Original Sutra Author: N/A
Author: T K Tukol, A N Upadhye
Publisher: Prasaranga Karnatak University Dharwar
Publication Year: 1980
Total Pages: 352
Language: English
Classification: Book_English & Philosophy
File Size: 17 MB

Page 93

THE UNIVERSE
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into a pot till it bas boiled. The universe is full of minute points of time. They are invisible, innumerable, inactive and formless. The points or particles exist separately.
Of the six substances, each of them except Kāla is called astikāya. 'Asti' means 'to exist' and 'kāya' means 'body', that is, each having many pradeśas. Pradeśa is defined as that portion of the ākāśa which is occupied by one indivisible ultimate atom of matter. It is possible that in cach pradeśa of Lokākāśa, innumerable atoms or molecules may exist as it is the characteristic of space to provide space to them all. Time exists by itself and assists things in their movements of continuity. The great French philosopher Bergson declared that time is a patent factor in the evolution of the Cosmos. He is of the opinion that changes and modifications are absolutely impossible without time element. This is also the view of Jaina writers.
From the point of existence of the universe, time is divided into two cycles (1) the utsarpiņi kāla or the ascending cycle which is characterised by progress and development of knowledge, age, happiness etc. (2) the avasarpiņi kāla or the descending cycle of time which is characterised by decline and deterioration in knowledge, age, etc. Each of these cycles has six divisions. The ascending cycle begins with duḥşamā-duhşamā (most miserable), duhşamā (miserable), duḥsamā-suşamā (misery mixed with happiness), suşamā-duhşamā (happiness mixed with misery), suşamā (happy), susama-suşamā (most happy). The avasarpiņi-kāla begins in the reverse order, commencing from the most happy period. This connotes that the substances which are eternal and indestructible, change their conditions in the two cycles of time. The division of time does not apply to the whole universe, but only to Arya-khanda of Bhārata and Airavata kşetras (regions). 10
The form of the universe (loka) is like a man standing akimbo, that is, with his legs wide a part and his hands on his hips. In a side view, the universe is like one and half mpdanga