Dravya Sangraha

Author(s): Nemichandramuni
Publisher: Chandraprabha Digambar Jain Mandir Trust

Page 48

The Sacred Book of The Jains,
41
COMMENTARY
Loka is that place in which happiness and misery are seen as results of virtue or vice, or Loka might be said to be that place in which things are got, or Loka is that place which is perceived by the omniscient." This is how Akalanka Deva derives the word Loka. Akasa with reference to Loka, or Akasa similar in extent to Loka is Lokakasa, and Akasa beyond Loka is Alokakasa.
Loka or the universe, according to the Jain idea consists of three divisions-Urdha Loka or the upper world, Madhya Loka or the middle world and Adho Loka or the lower world. The first is the above of celestial beings, the second of men and of other creatures, and the third of the inmates of hell. Surrounding these Lokas, which are situated one above the other, are three layers of air, the inner being humid, the middle dense and the outer rarified. Within the envelope of these layers, there is Lokakasa---an invisible substance which allows space to other substances and is equal in extent to the Lokas. In this Lokakasa, Jiva, Pudgala, Dharma, Adharma and Kala exist.
Beyond this Lokakasa, there is Alokakasa which is eternal, infinite, formless, without activity and perceptible only by the omniscient. In Alokakasa, there is only the substance Akasa and not Dharma, Adha- rma, Kala, Pudgala or Jiva.
दव्वपरिवट्टरूवो जो सो कालो हवेइ ववहारो। परिणामादीलक्खो वेडणलक्खो य परमट्ठो ॥२१॥ Davvaparivattaruvo jo so kalo havei vavaharo.
Parinamadilakkho vattanalakkho ya paramattho.-(21)
Padapatha- Jo, which cyfaget Davvapariyattaruvo, helping changes in substances. Funcha Parinamadilakkho, understood from modifications, etc. So, that. Ei Vavaharo, Vyavahara. Kalo, time, au Havei, is, 4 Ya, which. Grunta Vattanalakkho, understood from continuity. The Paramattho, real,
21. Vyavahara Kala (Time from the ordinary point of view) is that which helps to produce changes in substances and which is known from modifications (produced in substances), while Parmarthika (i.e. real) Kala is understood from continuity.
COMMENTARY Real time is, according to the Jain view, that which assists the changes in substances. To give a concrete example, we might say