Source Book in Jaina Philosophy

SR No.: 001263
Original Sutra Author: N/A
Author: Devendramuni
Publisher: Tarak Guru Jain Granthalay
Publication Year: 1983
Total Pages: 590
Language: English
Classification: Book_English & Philosophy
File Size: 10 MB

Page 154

A SOURCE-BOOK IN JAINA PHILOSOPHY
133
into two parts: (1) Lokākāśa (the limited universe i.e. the world) and (2) Alǝkākāśa (the limitless beyond). As a lake gives space to the water, similarly Ākāśa is a resting place for all the dravyas. A question has been asked that if Akāśa were to be one and continuous, how could there be distinction between the Lokākāśa and the Alokākāśa? How can Akāśa be divided into these two? But the answer is, this division is not on the basis of substance, it is with reference to the functions of the Dharma and Adharma dravyas. Ākāśa is really one and continuous without parts, but we make a distinction between Lokākāśa and Alokākāśa because we have to explain the distinction with reference to the accommodation to the other dravyas. That part of Akāśa where substances like Jīva, Pudgala, Adharma, Dharma and Kala exists, is called Lokākāśa and the beyond is called Alokākāśa. Ākāśa is one and formless, it is all-pervading and even in the Lokākāśa and Alokākāśa, there is no distinction in substance.
A question has been asked that it may be true that which accommodates things is the Akāśa. Lokākāśa accommodates the substances. We may call it Akāśa. But the limitless and the beyond which is called Alokākāśa does not accommodate anything, hence void. Still why is it called Ākāśa? The answer is that the very nature of Ākāśa is to accommodate things and Lokākāśa accommodates dravyas, but in Alokākāśa there is nothing. So, there is no question of accommodating. In the Alokākāśa there are no substances at all. Substances are limited to the Loka, so Alokākāśa does not accommodate but it does not mean that it looses its function of accommodation. The fact is this that due to the absence of Dharma and Adharma as the principles of motion and rest in the Alokākāśa, it is completely free from any other substance. Therefore it is empty. It is the limitless. Therefore, it is called ananta (endless). It is the limitless beyond. In modern philosophy Dharma, Adharma and Akāśa have been considered as the forces in Akāśa.
A question is asked: How does Ākāśa accommodate a thing? That which has no place prior it can be given a place or the thing which was not there could be kept there?
1 Uttaradhyayana, 36, 2.