Jaina Philosophy and Religion

SR No.: 001604
Original Sutra Author: N/A
Author: Nyayavijay
Publisher: B L Institute of Indology
Publication Year: 1998
Total Pages: 500
Language: English
Classification: Book_English, Philosophy, & Epistemology
File Size: 12 MB

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Jaina Philosophy and Religion
have numerable, innumerable or infinite space-points. Thus, these five substances are of the form of a collection of space-points. Hence they are called 'astikäya'. The term 'astikäya' is formed of two words 'asti and 'kaya'. Here 'asti' means 'space-point' ('pradeśa') and 'kaya' means 'a collection'. So, the meaning of the term 'astikāya' is 'that which is of the nature of a collection of space-points'. In other words, it ultimately means 'that which has extension'.
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Medium of motion, medium of rest and space are one, each. In other words, each of them has one individual or instance only. The sentient substance soul has infinite individuals or instances. All living beings have their different souls; each one has its own soul. Matter is a substance having infinite instances in the form of atoms.
Time is not of the nature of a collection of space-points. In its case 'a space-point' may mean a moment. There is no possibility of two moments existing simultaneously and hence there is no possibility of a collection of moments. A past moment has already been destroyed and a future one has not come into existence, only the present moment is existent. So, how could there be a collection of moments? It is quite impossible. All the divisions of time, viz. hour, day, night, month, year, etc. are made after having mentally collected the non-existent moments together. As time is but a moment, the term 'astikāya' is not applicable to it. In other words, time is not an extended substance.
In all, there are six substances recognised in the Jaina philosophy five extended and one non-extended, as described above. For those who do not regard time as an independent substance, there are five substances only.
AUSPICIOUS KARMA (PUNYA) AND INAUSPICIOUS KARMA (PAPA) The term 'karma' means mental, vocal or bodily act as also a trace or an impression that the act leaves behind on the soul. In the present context, the term 'karma' has the latter meaning and consequently the meaning 'the karmic matter constituting the trace'. The trace is material in nature and bears its fruit in future in this or the next life. The karmic matter of the form of the trace gets bound to the soul on account of its mental, vocal or bodily acts and gets dissociated from it as soon as it bears its fruit. It remains bound with the soul till its fruition is fully experienced by it.
The formulation of karma theory is the result of the Jaina thinkers'