Astronomy and Cosmology

Author(s): L C Jain
Publisher: Rajasthan Prakrit Bharti Sansthan Jaipur

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and the de Sitter universe. Einstein's universe contains matter but no motion, whereas the de Sitter's universe contains motion but no matter, The actual universe, however, contains both matter and motion. Eddington's study has given rise to an expanding universe, till one finishes up in a de Sitter's universe. Hoyle's theory, in addition, postulates a continuous creation of matter in order to compensate for the condensation of the background material into galaxies, otherwise a dead state of the universe in future is the consequence. JAINA COSMOS
The Jaina school has clearly distinguished between all empty space and non-empty space, the former being alokākā’sa (non-universe-space) and the latter being lokākāśa (universe-space).15 Alokākāśa extends to infinity all around beyond the finite lokākāśa which has a volume of 343 cubic rajjus (ropes).16 The lokākāśa accommodates the five eternal fuents (dravyas), viz., souls, ultimate particles of matter (pudgala paramāņus), time particles17 (kālāņus), aether (dharma) and anti-aether (adharma); space (ākāśa) being the sixth eternal fluent. The lokākāsa is situated in the very central portion of the endlessly endless empty-space. Souls are infinite, and endless times this infinity is the cardinal number of the set of time-particles, situa at every space-point (pradeśa). Space-point is the space occupied by an
ate particle at rest, which by virtue of its motion may occupy more than one space-point in an indivisible instant (avibhāgi samaya). Thus pradeśa and samaya are the ultimate units of space and time18, the samaya 15. Vid. T. P., I, vv. 1.91 et seq. Cf. also G. A., pp. 1, et seq. Vid. also
Cosmology, old and new by Jain, G. R., Indore, 1942. See appendix A and appendix B for the shape of the universe in Digambara School.
In the other it contains steps all around. 16. Cf. T. P., I, vv. 1.133 et seq. According to Svetāmbaras, 239 c. r. 17. Siddhasenagani regards time as a modification of bios & matter. In
Svetāmbara work Jivā jīvā bhigama, the same view is expressed, but in Bhagavati and other works, time has been regarded as a separate fluent. “Kālaścetyeke”, in Svetāmbara and Kālaśca” in Digambara.
Cf. Kirfel, Die Kosmographie der Inder, Bonn, 1920. 18. Time (Kāla ) has been defined to be of two types : niscaya and
vyavahāra. Niscaya ( absolute) time is a fluent, whereas vyavahāra (relative) time is a measure. Similarly niscaya (absolute) space is a fluent, where as vyavahāra (relative) space is a measure, “Anoraşvantara vyatikrama kālaḥ samayaḥ. Coddasa rajjuāgāsa padesa kamaņa metta Kāleņa jo Coddlasā rajju kamaņakkhamo paramāņu tassa ega paramāņuakkameņa kālo samao nāma." Cf. Dhavalā, book 4; 1, 5, 1, p. 318, Satkhaņdāgana.
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