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 388

Central concept of the textThere are two important concepts in Pańcāstikāya which are perplexing to students of Jainism, the astikāya i.e. the existent and the dravya / substance. The term astikāya is a compound name made up of asti and kāya which respectively mean existing and extensive magnitude. Thus astikāya means a real that has extensive magnitude. The other term dravya means the real that is changing like the flow of water.
(i) Existent / Astikāya- The existents are of five types namely jīva /living being (soul), ajīva, pudgala (matter), dharma (principle of motion), adharma (principle of rest) and ākāśa (space)). These five build up the cosmos. Space and matter are distinctly extended exitents. Dharma and Adharma are indirectly related to space. Their operation is in space and is limited to Lokākāsa, Thus they may also be considered as related to space. Lastly life is generally associated with body; the organic body is constituted by pudgala or matter. Jīva is operative in and conditioned by such a physical medium. In a way therefore jīva also is related to space. These five existences which have spatiality either directly or indirectly are the five astikāyas. These are the constituent elements of the universe or the world. The text describes in detail the five existences. Kundakunda describes the number of each and the general and special characteristics of the different astikāyas. Jīvas, pudgalas, the principles of rest and motion, and finally space - these are the astikāyas. They are eternal, uncreated and of huge magnitude.
The things, which have the essential nature of manifesting themselves severally through their numerous attributes and modes up to the limits of the three worlds, are the astikayasthey being the constituent part of the world.
Another substance which is the main cause for every change / transformation in this world is called kāla (time). In the text the author didn't include time dravya in Astikāya. Therefore kāla has no extension in space either directly or indirectly. Hence it is not an astikāya. Time has its own definitions. Kāla or time, though not an element of the physical universe as
Jivä puggalakāyā dhammadhamma taheva āyāsam/ Atthittamhi ya niyadā anannamaeyā anumahamtāll. Pańcāstikāya (1/4) Jesim athisahāo gunehīsaha pajjarhi viviehil Te honti atthikäyä nippannam jehi tailokkam // Pancāstikaya (1/5)
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