Dr. Samani Mangal Pragya
In the context of discussion on the constituents of this universe, space has an important place. Almost all the Indian and western philosophers have given acceptance to existence of ākāśa. Although, there is a difference of opinion regarding its nature but all unanimously accept it from an existential point of view.
Jain philosophy has described space as an incorporeal, non-living, eternal and non-moving entity like dharma and adharma.[1] It is one and pervasive in the cosmic and trans-cosmic region.[2] Due to this, space is divided into two types i.e. cosmic space and trans-cosmic space. It comprises infinite units.
Its units are potent enough to provide accommodation.[3] Providing accommodation is the specific characteristic of space.[4] That part of space which accommodates dharma, adharma, kāla, pudgala and jīva is called lokākāśa[5] and where only space exists devoid of all other substances is called trans-cosmic space.[6]
Trans-cosmos is like a wide circle without any boundary (although at some places it is also mentioned that it is shapeless). The cosmos constituted of dharmāstikāya, adharmāstikāya etc. is like a small island in the wide ocean of trans-cosmic space. Here, point of interest is that space is an indivisible substance as a whole. Cosmic and trans-cosmic area is a division made on the basis of the presence of other substances like dharmāstikāya etc. Space is self-accommodated and possesses infinite units, but cosmic space possesses innumerable units.[7] The visible world before us is located in cosmic space only.
