Parmatma Prakash

Author(s): Yogindra Acharya
Publisher: Central Jaina Publishing House

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150-154]
Akâsha is Ananta Pradeshi (possessing infinite parts), and Pudgala, with reference to its Parmânu (particle or atom), is Eka Pradeshi (possessing one part alone), and with reference to its Skandhas (compounds) is Sankhyât Pradeshi (possessing parts which can be counted), Asankhyat Pradeshi (possessing countless parts) as well as Ananta Pardeshi (possessing infinite parts); each Kâla-Anû (time-atom) is Eka Pradeshi (possessing one part only).
PARMATMA-PRAKASH.
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150. Although the six Dravyas (substances) are existing in Lokakasha (space of the world), still they are in reality existing in their own Gunas (attributes).
NOTE.-According to Jainism, Akâsha is infinite in every direction. In the middle, up to the extent of fourteen Rajus (a standard of measurement) in height, the other five Dravyas are existing; and these six Dravyas constitute the Tri-Loka (the three worlds or the universe). These five Dravyas are apparently existing in space, but in reality they are existing in their own separate Svâbhâva, or nature, because the nature of each of them is separate and distinct from that of any other. In this sense they only exist in their own natures or Gunas (qualities).
151. The five Ajiva substances all perform their functions according to their nature; being affected by them the Jiva (soul) wanders about in the Samsâra, suffering pains and pleasures of the four classes of life.
NOTE.-The five non-Jiva Dravyas are Pudgala (matter), Dharma, Adharma, Âkâsha (space) and Kâla (time). These five Dravyas act in accordance with their own nature and subserve the Jiva while it moves about in the Samsâra. Pudgala (matter) supplies it with body, mind, words, breath, etc., Dharma helps it when it moves; Adharma helps it when it becomes stationary; Âkâsha gives room to it; and Kala conduces to the changes of its thoughts, and makes them good or bad.
152. O, Soul! Know thou all these five Dravyas as the cause of Dukha (pain), because by furnishing thee with thy body, form, and the like, they make thee wander in the Samsara; hence thou shouldst follow the Moksha-Marga (way to salvation) so that thou mightst obtain Moksha.
153. From the Vyavahâra point of view, I have given the description of Samyaka Darshan (true belief). Now hear thou the description of Samyaka Jñana (true knowledge) and Samyaka Charitra (true conduct) in the same way, so that thou mightst obtain the Parmeshti (God-head).
154. He who knows the substances as they actually are and knows the Atman likewise is a Samyaka Jñani (the knower of truth).