ISJS Jainism Study Notes E5 Vol 02

SR No.: 007712
Original Sutra Author: N/A
Author: International School for Jain Studies
Publisher: International School for Jain Studies
Publication Year: 2012
Total Pages: 404
Language: English
Classification: Book_English
File Size: 13 MB

Page 23

SCHOOL
TIONAL
OF
SELF STUDY IS THE SUPREME AUSTERITY,
स्वाध्याय परम तप
STUDIES
fixed in number (i.e.in one each and co-existent continuum) and colour less (non-material). These are also without activity. There are innumerable points of space in the medium of motion, the medium of rest. The cosmos is divided into two categories namely space or lokākāśa where all the substances exist and void or alokākāśa where only space exists. Both dharma and adharma pervade the entire lokākāśa.
It is important to note that both these principles of motion and rest are the efficient cause (nimitta) only for the entities to be in these states. They, on their own do not encourage or cause these entities to move or rest. This point is very emphatically clarified in all texts of Jain 15.
D. Akāśa or space
The entity, which provides space for all jīva and matter, is called ākāśa or space. It is also one in number and omnipresent through cosmos and beyond. Even though it is one in number, yet from the point of view of six substance types, it is divided in two conceptual parts, namely lokākāśa and alokākāśa. Lokākāśa is the space where all the substances are found. It is surrounded by an infinite space called alokākāśa which is like void i.e. no other substance exists there except just space. To give an example, consider a glass half full with milk. Then in speaking terms one can say that this glass is with milk and this glass is without milk to give a feeling that there are two glasses though only one glass exists. Similarly ākāśa is just one but divided in two parts for the sake of understanding and function.
E. Kāla or Time.
The entity, which supports transformation or change taking place in living beings and matter, is called kāla or time. It is also non-concrete and innumerable in number. Time also is a nonliving being substance. It has no body as it occupies only one space point and has no extension or body. Still it is classified as a substance as it has the essential characteristics of substance namely origination, destruction and permanence and that which is an aggregate of qualities and modes. Both these characteristics also apply to time. For other substance types, transformation in them cannot be conceived without the presence of time. Like jewels, it is spread throughout space (lokākāśa). From practical viewpoint, it is denoted as year, month, week, day, and hour, minute; second etc but these are all modes of kala. It is through time that changes are reflected in the other substances. This proves the importance of time. This fact itself proves existence of kala. In Svetambara texts, generally they do not consider
15 Acchamtā neva so nei' and 'gacchamtā neva so dharadi, Dravya Samgraha, verses 12,13
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