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combination seems to have evolved in the context of karmic bondage, which involves the concept of Jiva, Karma, Pradeśa and Pariņāma. These concepts were then crystalized in the abstraction of four auyogadvāras.
Sagarmal Jain in his paper (in Hindi) “a TA 31ffit oft TTETTUTT, YfTheTÀ” observes that the notion of astikāya should be understood in terms of (1) something that can be divided into parts (2) something that has multidimensional extension. He explains why Jainas accept not only pudyala, but ākāśa, dharma, adharma and jīva also as a stikāya, and do not accept kāla to be astikāya.
In his paper Jain Conceptions of Space and Time" Nagin J. Shah contends that Jaina concept of space is that of a real substance existing in its own right. Space is regarded as a universal container in which all other substances are contained. However, he suggests that the Jaina view that time is an independent substance is weak and unsound.
Ramjee Singh in his paper - The Jaina concept of Jiva and Sarvajñatā" argues out the case for the Jaina doctrine that every soul possesses in its natural state only the pure knowledge which is exhibited in different forms depending upon the extent and penetration of knowledge-obscuring karmas. He also discusses critically the doctrines of other Indian philosophical schools about the same issue.
In “ Some Amphibious Expressions in Umāsvāti” M. P. Marathe analyses the expressions artha, tattva, padārtha, drarya and sat. By showing that Umāsvāti has used these expressions amphibiously and equivocally he attempts to hint at what he calls a methodologically weak point in Umāsvāti's writings.
