Study of Jainism

SR No.: 001748
Original Sutra Author: N/A
Author: T G Kalghatgi
Publisher: Prakrit Bharti Academy
Publication Year: 1988
Total Pages: 252
Language: English
Classification: Book_English, Religion, & Philosophy
File Size: 13 MB

Page 166

Jaina Philosophy
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(anantapradesi). Akasa is divided into two forms: Lökakasa (limited space) and Alokakasa (limitless beyond).1% As a Lake gives space to the water, similarly Akasa accommodates all things. Akasa is a limited space and the limitless beyond is alūkakasa.
A question has been asked that if Akaša were to be one and continuous how can there be distinction between lökakasa and alökakasa ? the answer is that this division is not on the basis of substance but it is with reference to the function of dharma and adharma in space. In the alokakaśa the principles of dharma and adharma do not operate. Similarly, a question has been asked as to why alūkakasa is called akaśa although it does not accommodate anything. For this we can say that alūkakasa has the capacity of accommodation but as dharma and adharma do not operate accommodation of thing is not possible.
Lökakasa has infinite number of pradeśas (space point) while alokakaśa has limitless space. Akasa itself is limitless and endless, because, if infinite pradesas are taken out from the limitless akasa, still infinite pradeśas remain. Therefore, considered from the point of view of the capacity of accommodation and also extension, akasa is considered as limitless.
From the point of view of extension akasa is limitless, and from the point of view of time akasa is beginningless and endless. But from the practical point of view and for the sake of conventional measurements akaśa has been divided into different measures of time. like Dik and other conventional measurements of meter, kilometer etc.., The directions like the east and the west, upward and downward (Urdhwa and Adhodisa) are also measurements from the practical point of view. 43 Disakaṁ commences with two points of spacc of Akasa and desa increases every thing by two pradeśas and it covers infinite number of pradešas. Urdhwa and Adhodisa begin with four pradeśas till the end. The directions like the east and the west are conventional measurements of time. 44 In the Ācáranga sūtra we get a similar description of the direction (dik) from the practical point of view. Suggestions have been given as to how to recognise east and the west etc., This distinc. tion is called prajñapaka disa (empirical direction). 45 But we