________________
52 / JAIN STUDIES AND SCIENCE
Malvaniaji had mainly relied on an interesting question cited in Bhagwati Sutra as evidence - whether or not, standing at the boundary of the Lok (universe), a deity can wave his hand in the Alok (void)? The answer given therein rules out this possibility on the ground that the pudgal (matter), regarded as the source of motion in the living and non-living, does not exist in the void outside the universe. According to Malvaniaji had the notion of Lok-Alok (“Dharmastikaya - catalyst of motion' and 'Adharmastikaya - catalyst of rest') prevailed, then the answer should not rest on pudgal, rather it should be based on the nonexistence of Dharmastikaya outside the universe. Undertaking a serious examination of this interpretation, in the preface to Bhagwati, Mahapragya has made an important observation
"Soul and living-being have been discussed in Acharang in the context of conduct and not as an independent subject. In Sutrakritaing too, comments on substances appear incidentally. Its detailed treatment is available only in VyakhyaPragyapti. In Vyakhya-Pragyapti, the explanation of universe has been based on Panchastikaya. It has been stated that the space has two constituents: Lok (universe) and Alok (void). Dharmastikaya, adharmastikaya, lokakashtikaya, jeevastikaya and pudgalistikaya - these five bear the testimony to universe. Accordingly, Universe or Lok is that part the space where these five entities suffuse, and the rest of the space where they are not found is void or Alok.”
It is true that there are no living beings or matter in Alok, but this is just one aspect of definition of Lok-Alok. It is, therefore, more plausible that in Jain philosophy the use of word 'astikaya'was prevalent in the earlier literatures while the word 'dravya' was introduced at a later date. Hence, panchastikaya was established along with universe and void, living and non-living and the principle of salvation; it is not justifiable to regard it as belonging to the later period.
4. The Relationship Between Soul and Karmic Pudgal- a Myth or Reality?
In Jain philosophy, the soul is regarded as ethereal and the karmic pudgal as corporeal. During the temporal phase, the soul and karma remain bound to each other. These two statements of Jain philosophy raise a spontaneous and genuine question - as to why and how the soul and the matter are related to each other despite the fact that the two have extreme difference and perpetual independence? Another relevant question is whether the bondage they share is physical or spiritual?
Jain Education International
For Personal & Private Use Only
www.jainelibrary.org
