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A Study in the Origins and Development of Jainism
Akasa
The fourth non-living substance is ākāśa. This too is non-material. It provides space for the existence of all others. It is infinite and is divided into alokākāsa and lokākāśa. The existence of other substances is possible in lokākāśa. Alokakāsa is total void. It is an abyss of nothing.
Kāla
The fifth non-living substance is Kāla (time). This also pervades the whole lokākāśa. Time is beginningless and endless. It is because of it that modifications in other substances become possible. For practical purposes the time is divided into limited periods such as minutes, hours, days, months, years and ages. Āsrava and Karma-Bandha
The defilement of jiva in he mundane state is directly connected with its association with matter. It is usual that the jiva acts and these acts are performed at mental, verbal and physical levels. As soon as the activity begins a stirring is caused in the inner regions of the soul and the atoms surrounding the jiva are attracted. The atoms start pouring in the soul. The pouring or influx of the atoms is called asrava. With it begins the bondage because these atoms cling with the soul, force the Jiva to act according to their strength. Every action causes further inflow and bondage and this process continues. All the experiences of mundane jiva are conditioned by this influx and bondage, the experiences of pleasure and pain, incarnation in different walks (gatis) physical condition, social status, age and all other conditions of jīva are results of its deeds. Though many other schools of thought in ancient India believe in the retribution of karma but the doctrine of karma in Jainism is peculiar in the sense that it is material in its nature and negates the existence of any arbiter of the fate of the jiva. In fact, the doctrine of karma is the keystone of Jainism.
