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Jaina Conception of Space and Time
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As we go higher and higher from the lowest region of the lokakusa the degree of happiness increases. The degrec of happiness in the lowest region of lokakuša is almost nil, whereas the degree of happiness in the highest region of lokākāśa is the highest- ananta. A living being becomes more and more happy if he enters higher and higher regions of lokakaśn, but for the entry he should earn the passport by his meritorious deeds. By good acts a living being earns the passport for the entry into higher regions and by bad acts a living being earns the passport for the entry into lower regions,
7. Alokākasa.
As we know, akaśa as a whole has ananta pradeśas (space-points). And alokakaśı also has ananta pradeśas. Having taken asamkhyāta pradesas of lokakaśa from ananta pradesas of akaśa as a whole, the remaining pradešas of alokakuša are still ananta.
Alokakāśa is infinite (ananta) but this infinity is also fixed in the sense that increase or decrease of a single space-point is an impossibility. Again, no encroachment from loka on its infinity is possible,
Has alokakuša any from ? No, it has no form. But it may be conceived as having the form of a parabola, Parabola is a symbol of spatial infinity. So, we may say that infinity of alokakaśa is represented by a parabola put on the liighest end of lokākuša. And we may further say that its cmptiness is represented by a šūnya put in the parabola. But we cannot say all this because the Jainas have included the parabola (with a sünya in it) in the loka putting a boundary line of loka over it.
8. Application of Jaina Criterion of Reality
As ukasa is a real (sat), it must conform to the definition of reality. According to Jainism a rea] must possess a triple character of origination, persistence and decay. Ac, Kundakunda actually applied this criterion of reality to Jīva, Pud gala and Kala. But Pujyapada, Akalanka and later logicians attempt to apply it even to Dharma, Adharma and Ākāša. Of course, the pariņāmas or changes of these substances had to be shown not directly but through those of living beings and matter. This difficulty is due to the peculiar nature of Dharma, Adharma and Akuša which are (ne cach, with out any movement and pervade the whole universe. Their association with the different moments of Time also makes possible their modes or changes running parallel to the moments of Time. A mode of the entire space at time moment t is different from the next mode of the entire space at time moment t, because they are associated with two different timc-moments. Except this there is no other difference between two modes of space. Some
