Jain Journal 1979 01

SR No.: 520053
Original Sutra Author: N/A
Author: Jain Bhawan Publication
Publisher: Jain Bhawan Publication
Publication Year: 1979
Total Pages: 33
Language: English
Classification: Magazine, India_Jain Journal, & India
File Size: 2 MB

Page 22

Development of Jaina Ontological Ideas
MOHAN LAL MEHTA
Ontology is the basis of epistemology and ethics. Some ontological entity is essential for epistemological and ethical investigations. Like other schools of Indian Philosophy, Jainism has also developed its ontological concepts.
Jaina ontology starts with the concept of loka. In the Acāranga, which is the oldest Jaina text, the word loka is used in two different senses: (1) the living beings and (2) the universe in which the living beings etc. live". The Sutrakrtānga uses the word loka in the latter sense. According to it, the universe is eternal but not endless. Here the eternity is temporal, whereas the end is spatial. Since the extent of the universe is limited, it is implied that there is aloka (the non-universe) beyond loka. Hence, the universe is not spatially beginningless and endless. Of course, it is temporally beginningless as well as endless. The Acārānga also refers to aloka along with loka'. The basic Jaina position is that loka has got a particular shape and it is surrounded by aloka. The Bhagavati (Vyākhyāprajñapti) gives some analogies to clarify this concept. It mentions that loka lies in the midst of aloka just as an island lies in the midst of an ocean, a ship lies in the midst of waters, a hole lies in the midst of a piece of cloth, shadow lies in the midst of sunshine". Both loka and aloka are eternals. There is a dialogue in the Bhagavati which establishes the fact that loka consists of souls and matter which aloka lacks. It is maintained in the dialogue that a god standing at the end of loka cannot move about his hand inside aloka. The reason given for it is that there is no matter in aloka which is essential for movements. A soul (jiva) as well as matter (pudgala--ajiva) can move only when placed in the midst of matter. Thus, originally the Jaina concept was that things from loka do not intrude into aloka simply because the latter is without matter. Later it was conceived that nothing from loka intrudes into aloka because the latter lacks dharma,
1 Acaranga, 10, 136 etc. ? Surrakrtanga, 1.4.6
Acaranga, 127 • Bhagavati, p. 78 b 5 Ibid., p. 80 b • Ibid., p. 717 b