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Buddhists, but the adharmastikāya is quite unknown to them. the kala dravya is recognized in Budhism in the form of prajhaptimatre in the Athasalini, 109
(5) Akāśa Dravya
A reference is made to the Jaina conception of akala in the Tattvasangraha by the Mimamsaks. Santarakṣita raised a question against the Mimamsakas' view regarding the eternality of works like ghata (jar). They say that if the auditory organ is akasa, several objections could be brought against this theory. For instance, being all-Pervasive there would be equality of contact with all sounds and all organs. How then could the answer be provided on the basis of the auditory organ? The Mimamsakas try to reply that akasa cannot be regarded as being without parts, and therfore it is the auditory organ. They support their view of the Jainas and the Sankhyas both of whom have accordingly the idea of the auditory organ consisting of parts (jainairärhataiḥ Sankhyaissca niravavayavasya vyomaḥ niṣiddhātvat 110).
Santarakṣita and Kamalasila refute this view. They urge that if the divisible akașa is held to be eternal, then all the objections that have been urged against the view "the indivisible akaşa is eternal'' would become applicable.111 The defects pointed out by Santarakṣita in this theory are as follows. If ākāṣa is eternal and consists of parts, words should remain in the form "this is the same. Aonther argument, in support of this idea, is presented by him in the form that what is eternal does not stand in need of the help of anything. Hence, the cognitions that would proceed from the etetnal source, should all appear simultaneously. Therefore, he concludes that akasa is neither eternal nor consists of parts. 112 In the Abhidharmakosa akaśa (1.5) is enumerated in the asamskṛta dharmas and described as "without covering" (tatrākāśamanāvṛttiḥ ).118. According to Buddhaghosa, akaśa is infinite.114
The Jainas are of veiew that akata is eternal and consists of parts (sävayava ) and having infinite parts or pradeśas it
