Akash Ki Avadharna Agamo Ke Vishesh Sandarbh Me - Book Summary

Here is a comprehensive summary in English of the provided Jain text, "Akash ki Avadharna Agamo ke Vishesh Sandarbh me" by Vijay Kumar:

Title: The Concept of Space (Akash) in Special Reference to the Agamas

Author: Dr. Vijay Kumar

Publisher: Z_Vijyanandsuri_Swargarohan_Shatabdi_Granth_012023.pdf

Overview:

This scholarly work, "The Concept of Space (Akash) in Special Reference to the Agamas," by Dr. Vijay Kumar, delves into the understanding of "Akash" (Space) within Jain philosophy, contrasting and comparing it with various Indian and Western philosophical perspectives. The book primarily focuses on the Jain concept of space as outlined in its scriptures (Agamas) and explores its unique characteristics, particularly the division into Lokakash (luminous space) and Alokakash (non-luminous space).

Key Themes and Arguments:

The Universality of the Concept of Space:
- The text begins by acknowledging that the concept of space is present in almost all branches of Indian philosophy, with variations primarily in the specific beliefs.
- It contrasts the Jain view with materialistic philosophies like Charvaka, which deny an independent existence of space, and with philosophies that view space as an attribute of physical objects.
Western Philosophical Perspectives on Space:
- Descartes: Views space as "extension" (vyapti), considering it a fundamental property of matter. He sees extension and space as identical, implying space is a material attribute.
- Leibniz: Argues that space and time have no independent existence. He believes we perceive spatial relationships based on the positions and states of objects, making space a mental construct. The author critiques this, stating that space is infinite and abstract, while physical objects are finite and concrete, making the attribute-based view unsuitable.
- Kant: Considers space to be a form of "a priori intuition" (prag-anubhav antahdarshan) – a necessary precondition for experiencing the external world. He believes sensations are organized by space and time before entering consciousness. While acknowledging Kant's argument that space and time are prior to empirical experience, the author questions why sensations are ordered in a specific way. However, Kant's assertion of the objective reality of space and time is accepted.
- Aristotle: Views space as dependent on objects, with some scholars believing he saw space as a container for objects, while others argue he made its existence contingent on objects.
- Plotinus: Suggests space arises after the emanation of objects.
Categorization of Philosophical Views on Space:
- The author identifies three main schools of thought regarding space:
  - (i) Space is a product of a priori intuition (like Kant's view).
  - (ii) Space is linked to matter, its attribute, or its order.
  - (iii) Space is an entirely independent reality, distinct from both matter and consciousness.
The Jain Conception of Akash:
- Panchastikaya: The text introduces the Jain concept of "Panchastikaya" (five eternal substances): Dharma (medium of motion), Adharma (medium of rest), Akash (space), Jiva (soul), and Pudgala (matter). Akash is one of these six substances (including Kala - time).
- Characteristics of Jain Akash:
  - Omnipresent (Sarvavyapi): It pervades all lokas (worlds) and alokas (non-worlds).
  - Formless (Avarna), Tasteless (Arasa), Odorless (Agandha), Touchless (Asparsha), Non-physical (Arupi), Non-living (Ajiva).
  - Eternal (Shashvat), Unchanging (Avyasthit), Immovable (Dhruv), Indestructible (Akshay, Avyay).
  - Possessing the Quality of Accommodation (Avagahana): It provides space for all other substances (Jiva, Pudgala, Dharma, Adharma, Kala).
  - Infinite in extent: It has infinite "pradeshas" (spatial units).
Division of Akash: Lokakash and Alokakash:
- Lokakash: The inhabited or luminous space, where the other five substances (Dharma, Adharma, Jiva, Pudgala, Kala) reside and function. It is the space that constitutes the universe.
- Alokakash: The uninhabited or non-luminous space, which lies beyond the universe. It is pure, empty space, devoid of all other substances.
- Uniqueness of Alokakash: The concept of Alokakash is presented as a unique contribution of Jainism, not found in other philosophies.
- Nature of the Division: The division is natural and eternal, not created by any divine power. While Lokakash has a defined limit (14 rajju in height, shaped like a human figure), Alokakash is limitless.
- Relationship: Lokakash is contained within Alokakash. Alokakash is described as pervading around Lokakash.
Space as the Basis of Existence:
- The text emphasizes Akash as the fundamental support for all existence. The famous quote from Bhagvati is cited: "If Akash did not exist, where would these souls be? Where would Dharma and Adharma pervade? Where would time exist? Where would Pudgala form its stage? This universe would be without foundation."
- Even seemingly solid objects are shown to contain space. When a nail is hammered into wood, it occupies the space within the wood. Even atoms are not entirely devoid of space.
Space and the Concept of Direction (Disha):
- The book argues against the Vaisheshika philosophy's view of 'Dik' (direction) as a separate independent substance.
- Jainism posits that directions are conceptualized based on the arrangement of space units relative to observable phenomena like the sunrise. The space from which the sun rises is the "East," and the perceived space to the right and left define "South" and "North," respectively.
- Therefore, directions are not independent substances but rather conceptual divisions within Akash.
Self-Sufficiency and the Problem of Infinite Regress:
- The text addresses the question of what supports Akash if it supports everything else. It asserts that Akash is "self-established" (swaprathishthit) and does not require external support, thus avoiding an infinite regress.
- While all substances are considered self-established in an ultimate sense, in practical experience, other substances are dependent on Akash due to its pervasive nature.

Conclusion:

Dr. Vijay Kumar's work thoroughly explores the complex and multifaceted concept of Akash within Jainism, highlighting its role as an eternal, all-pervading, and essential substance that supports all other existences. The book meticulously differentiates the Jain perspective from various Indian and Western philosophical ideas, particularly emphasizing the unique Jain classification of space into the limited Lokakash and the limitless Alokakash. The text underscores that Akash, though not perceivable through the senses, is a fundamental reality established through scriptural authority (Agam Pramana).