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Nagin J. Shah
mmodates ananta material atoms. The number ananta is infinite times greater than the number asamkhyata. So, there arises a question as to how the space of asamkhyata space-points can accommodate ananta material atoms. The answer to this question is there in the Jaina belief that, under certain conditions, one spacepoint can accommodate more than one material atoms,27
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There is no possibility of expansion of lokākāśa (universe-space). There are two reasons for this. First, the lokakāśa has fixed number of spacepoints and these spacepoints cannot expand or contract. Secondly, lokākasa can expand provided loka (universe) expands, and loka can expand provided the bodies get exploded and thrown into akāśa which was till then empty; but this possibility has no room in Jainism because according to this system the medium of motion is necessary for bodies to move from one place to another, and this medium of motion is not present in empty space, it is confined to the universe only. So no body crosses the limits of universe set up by the medium of motion. Thus universe is not expanding and hence universespace is also not expanding.
One may pose here another question- 'Does the universe as a whole move in the empty space with the result that though universe-space is fixed in its extension this universe-space is not the same for ever?' He may further ask that as dharma (medium of motion) and adharma (medium of rest) pervade the universe they cannot move in the Universe, nor do they as individuals peel themselves off the universe into the non-universe because they constitute the nature of the universe, but what prevents them from moving with the universe in the empty space? These questions have not occurred to the Jaina thinkers and hence they have not answered them.
The loka (Universe) is of the form of a standing human trunk with two feet apart and two hands on hip.28 So, secondarily the lokākāśa (Universe-space) may also be said to possess this form. Usually the formless is said to assume the form of its container. But here the formless container is said to assume the form of its content. Of course, lokakasa cannot be said to assume this form at some point of time.20
Like the aras (divisions) of Time Cycles, the different regions of lokakasa are characterised by the different degrees of pleasure or happiness.
27 स्यादेतदसङ्ख्यातप्रदेशो लोकः अनन्त प्रदेशस्यानन्तानन्तप्रदेशस्य च स्कन्धस्याधिकरणमिति विरोधस्ततो नानन्त्यमिति । नैष दोषः । सर्वार्थसिद्धि ५. १०
28 नरं वैशाखसंस्थानस्थितपादं कटीतटे ।
न्यस्तहस्तद्वयं सर्वदिक्षु लोकोऽनुगच्छति || लोकप्रकाश १२. ३
In the Bhagavatīsutra Alokākāśa is conceived as having the form of a hollow sphere. (11-10-420)
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