Doctrine of Liberation in Indian Religion

SR No.: 006522
Original Sutra Author: N/A
Author: Shivkumarmuni
Publisher: Munshiram Manoharlal Publisher's Pvt Ltd New Delhi
Publication Year: 1984
Total Pages: 240
Language: English
Classification: Book_English, Philosophy, & Religion
File Size: 11 MB

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THE DOCTRINE OF LIBERATION IN INDIAN RELIGIONS
tion for a traveller's rest under it.33 It does not mean that some agencies outside the substances are causing their motion and rest. Motion and rest constitute sans doute the inherent nature of substances, but some auxiliary conditions do work in their movement and rest, and these are dharma and adharma. As a fish has the capacity to move, but water helps in its movement.
Regarding the existence of these two substances, it is maintained that these two pervade the entire universe-space (lokākāśa)84 without leaving any inter-space as oil in the sesamum seeds.35 They thus occupy innumerable space-points. 36 They are eternally existent (nitya) in the universe-space and are fixed as the sole constituents of the universe (avasthita). The dharma and adharma are cosmic realities, having no form (arūpi).
(iv) Akāśa or space is understood to make room for things and to be the receptacle for all substances. 37 That which gives a space or avagaha to all things is known as ākāśa. It accommodates selves, matter, the conditions or media of motion and rest, and time.38 It is the base or support to accommodate all the things, but at the same time it is also its base or support. It is an eternal real, but its nature is formless,39 and its extension is infinite.40 It is infinite because its pradeśas or subtle parts are infinite in number. Each pradeśa can accommodate at least one indivisible atomic particle (anu) of dharma, adharma, jīva and kāla.
Akāśa is divided under two heads, viz., lokākāśa and alokākāśa.41 Lokākāśa, accommodates all the five substances mentioned above,42 but the specific properties of those substances are not lost. Alokākāśa means empty space where none of the five substances resides.
(v) Kala or time is also a real because it helps in perceiving change
33. Dravyasamgraha, 18. 34. Tattvarthasutra. V. 13.
35. Sarvärthasiddhi, V. 13. 36. Tattvarthasutra, V. 8;
Sthanamgasutra, IV. 3.334. Tattvärthasutra, V. 18.
37.
38. Pancastikaya, 90; Dravyasamgraha, 19.
39.
41.
42.
Tattvärthasūtra, V. 4-6,
40. Ibid., V. 9.
Dravyasamgraha, 19. Tattvärthasutra, V. 12.
Uttaradhyayanasutra, XXVIII. 7; Vyakhyāprajñapti, II. 10. 121-22.