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A SOURCE-BOOK IN JAINA PHILOSOPHY
having the characteristic of anāvṛtti (non-covering) and āvaraṇābhāva (non-pervasion). It does not pervade anything nor is it covered by any object, those elements which have the attributes of origin and destruction are called samskṛta dharma (composite elements). But the Sarvakṣaṇikavādi Buddhists maintain that Ākāśa is a simple substance and not composite. But it is free from the characteristic of origin and destruction. Vaibhāṣikas describe the nature of Ākāśa as a non-pervasive element, but have its own characteristic." But the question is, is it possible to have an object with empirical characteristic and at the same time not produced? It is possible that we cannot describe the products of Ākāśa in the language of origin and destruction However, Akāśa is eternal and not produced unlike the other four elements like pṛthvī, ap, teja, and vāyu. So, abhidhammasangraha has described Ākāśa in terms of pariccheda (analysis), but Akāśa cannot be purely described in terms of pariccheda, because it is one and continuous and also because in empirical characteristic like origin and destruction are applicable to composite objects (samskrta dharma).
WESTERN CONCEPTION OE SPACE (ĀKĀSA)
The western philosophers have given an elaborate discussion about the reality and nature of space. There are different views. There is the rationalistic approach presented by Descartes and Leibnitz and that is the idealistic view presented by Plato, Aristotle and even upto Kant.
Descartes, Leibnitz and other philosophers have considered space as a form of experience. Kant said that space is a form of perception. While Plato, Aristotle and others have said that space is an independent substance. The Jainas have given an independent reality to Ākāša and have considered it as an astikāya because it has the dual characteristic of astitva (existence) and kāyatva (extension).
Regarding the nature of Akāśa as sūnya (empty) or otherwise, philosophers are not agreed. The idealistic philosophers like Kant and others have considered the empty space as possible. Descartes,
1
Abhidharma kosa 1, 5.-Tatrākāśamanāvṛttiḥ.
2 Ibid., 1, 28-Chidramākāśadhātvākhyam ālokatamasi kila.
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