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JAINISM
infinite number of pradeśas, but this is true only from the empirical point of view. From the transcendental standpoint, it is considered to possess only one pradeśa. " Dharma aud adharma are considered to be responsible for the systematic character of the universe. Without these there would be only a chaos in the cosmos. We may mention here in passing that this aspect of the theory of dharma and adharma is similar to the one we find in Hinduism regarding the principle of dharma and adharma. These two are responsible, according to the Hindu view, for coherence and system in the universe and absence of coherence and system, respectively. But, whereas in Jainism these two are considered to be metaphysical categories, in Hinduism, primarily they are considered to be ethical principles. Since, however, an idealistic ethics has its metaphysical implications and roots, the concepts of dharma and adharma are considered also in a metaphysical context in Hinduism also.
ĀKĀSA : This is space and is considered to be objectively real, and as being possessed of an infinite number of space-points, and the latter are imperceptible. Space is considered to be eternal and uncreated.
Space is divided into two : lokākāśa and alokākāśa. In the former the dravyas exist and it roughly corresponds to the common sense view of the universe. In the latter nothing exists. It is pure or 'outer' space. It is beyond lokākāśa.
KĀLA: This is time and since it is not 'in space' it is not an astikāya. It is coexistent with space. The real substances which constantly change imply a time-duration in which changes take place. Since change is considered as real and rot as illusion, time is necessarily considered to be real.
Time is of two types, absolute or real time (dravya kāla) and conventional or relative time (vyavahāra kāla). The former is understood from the logical notion of continuous, never-ending stream of time and the latter is the one which is helpful in producing changes in a substance. It it therefore known only through the modifications produced on them. Time is also considered to be beginningless.
9 Dravya-sargraha, 19 10 Ibid., 21
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