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INDIAN PHILOSOPHY
8. Application of Jaina Criterion of Reality
As ākāśa is a real (sat), it must conform to the definition of reality. According to Jainism a real must possess a triple character of origination, persistence and decay. Ac. Kundakunda actually applied this criterion of reality to Jiva, Pudgalaand Kāla. But Pujyapāda, Akalanka and later logicians attempt to apply it even to Dharma, Adharma and Akāśa. Of course, the parināmas or changes of these substances had to be.shown not directly but through those of living beings and matter. This difficulty is due to-tite peculiar nature of Dharma, Adharma and Akāśa which are one each, without any movement and pervade the whole universe. Their association with the different moments of Time also makes possible their modes or changes running parallel to the moments of Time. A mode of the entire space at time moment tis different from the next mode of the entire space at time moment t, because they are associated with two different time-moments. Except this there is no other difference between two modes of space. Some might urge that as there is no substance - not even Time substance - in alókākāśa, alokākāśa should not undergo changes and consequently should not be regarded as a real. The Jainas contend that lokākāśa and alokākāśabeing not two ākāsa individuals, the effect of the time substance is present throughout the one ākāśa. Again, they maintain that entire ākāśa undergoes changes through the rhythmic rise and fall in its agurulaghuguna(untranslatable term, lit. neither-heavy-nor-light-quality).”
· Notes
1. Introduction to Abhidharmadipa, p. 90 2. Ibid., p. 90. 3. Rgveda, I. 31.4, II. 27.11, X. 82.4; I 30.21; VII. 67.2 4. Fratehifeszt: Sārkhyasūtra, II. 12 5. 345ftalari fauftorgyácie: 1 camfor i Tattvārthasūtra, V. 1-2 6. HET H TM Perai Pravacanasāra, II. 40 7. Pañcāstikāya-tātparyavịtti, gāthā 76 8. Haastai fa da Sarvärthasiddhi, V. 12.
9. 347 34410112 Soulfur I Tattvārthasūtra, V. 6 10-11. AralafeR UT Ibid., V. 4 12. ATOALIPO 7 | Ibid., V. 7
