AkashaorAkash (Sanskritākāśaआकाश) means space, skyoraether in traditional Indian cosmology, depending on the religion. The term has also been adopted in Western occultism and spiritualism in the late 19th century. In many modern Indo-Aryan languages and Dravidian languages the corresponding word (often rendered Akash) retains a generic meaning of "sky".[1]
The word in Sanskrit is derived from a root kāś meaning "to be".[citation needed] It appears as a masculine noun in Vedic Sanskrit with a generic meaning of "open space, vacuity".[citation needed] In Classical Sanskrit, the noun acquires the neuter gender and may express the concept of "sky; atmosphere" (Manusmrti, Shatapatha Brahmana). In Vedantic philosophy, the word acquires its technical meaning of "an ethereal fluid imagined as pervading the cosmos".[This quote needs a citation]
The direct translation of akasha is the word meaning "upper sky" or 'space' in Hinduism. In Vedantic Hinduism, akasha means the basis and essence of all things in the material world; the first element created. A Vedic mantra『pṛthivyāpastejovāyurākāśāt』indicates the sequence of initial appearance of the five basic gross elements-- first space appeared, from which appeared air, from that fire or energy, from which the water, and therefrom the earth. It is one of the Panchamahabhuta, or "five gross elements"; its main characteristic is Shabda (sound). [citation needed]
The Nyaya and Vaisheshika schools of Hindu philosophy state that akashaoraether is the fifth physical substance, which is the substratum of the quality of sound. It is the one, eternal, and all-pervading physical substance, which is imperceptible.[2]
According to the Samkhya school, akasha is one of the five Mahābhūtas (grand physical elements) having the specific property of sound.[3]
In the Shiva Purana, akasha is identified as having "the only attribute of sound".[4]
In the Linga Purana (Volume I, Chapter 65), akasha is translated as "firmament" and listed as one of the 1,008 names of Lord Shiva.[5]
Akasha is space in the Jain conception of the cosmos. Akasha is one of the six dravyas (substances). It accommodates the other five substances, namely, sentient beings or souls (jīva), non-sentient substance or matter (pudgala), principle of motion (dharma), the principle of rest (adharma), and the principle of time (kāla).[citation needed]
Akasha falls into the Ajiva category, divided into two parts: Loakasa (the part occupied by the material world) and Aloakasa (the space beyond it which is absolutely void and empty). In Loakasa the universe forms only a part. Akasha is that which gives space and makes room for the existence of all extended substances.[6]
At the summit of the lokākāśa is the Siddhashila (abode of the liberated souls).[7]
InBuddhistphenomenology, akasha is divided into limited space (ākāsa-dhātu) and endless space (ajatākasā).[8] The Vaibhāṣika, an early school of Buddhist philosophy, hold the existence of akasha to be real.[9] Ākāsa is identified as the first arūpa jhāna, but usually translates as "infinite space."[10]
^Iannone, A. Pablo (2001). Dictionary of World Philosophy. Taylor & Francis. p. 30. ISBN0-415-17995-5.
^Potter, Karl H. (1977). Indian Metaphysics and Epistemology. Usharbudh Arya: Motilal Banarsidass Publications. p. 71. ISBN81-208-0309-4.
^Müller, F. Max (2003) [1899]. Six Systems of Indian Philosophy; Samkhya and Yoga; Naya and Vaiseshika. Kessinger Publishing. p. 40. ISBN0-7661-4296-5.
^Shastri, J. L., ed. (2017). Ancient Indian Tradition and Mythology. Vol. IV: The Siva Purana. Delhi: Motilal Banarsidass. p. 1743. ISBN978-8120838710.
^Linga Mahapurana. Vol. 1. Translated by Shanti Lal Nagar. Delhi: Parimal Publications. 2011. p. 261. ISBN978-81-7110-392-8.
^Singh, Narendra (2001). Encyclopaedia of Jainism. Anmol Publications. p. 1623. ISBN81-261-0691-3.
^Sharma, C. (1997). A Critical Survey of Indian Philosophy. Delhi: Motilal Banarsidass. p. 64. ISBN81-208-0365-5.
^Nyanatiloka (1998). Buddhist Dictionary. Buddhist Publication Society. pp. 24–35. ISBN955-24-0019-8.
^Leaman, Oliver (2001). Leaman, Oliver (ed.). Encyclopedia of Asian Philosophy. Taylor & Francis. p. 476. ISBN0-415-17281-0.
^Vetter, Tilmann (1988). The Ideas and Meditative Practices of Early Buddhism. Leiden: Brill. p. 65. ISBN978-9004089594.
