Source Book in Jaina Philosophy

SR No.: 001263
Original Sutra Author: N/A
Author: Devendramuni
Publisher: Tarak Guru Jain Granthalay
Publication Year: 1983
Total Pages: 590
Language: English
Classification: Book_English & Philosophy
File Size: 10 MB

Page 152

A SOURCE-BOOK IN JAINA PHILOSOPHY
131 ADHARMASTIKAYA !! As the Dharmadravya is necessary for movement in the world so is the Adharmadravya necessary for explaining rest and a static state of the objects. As in the absence of the Dharmāstikāya we cannot explain the existence of motion, so also we cannot explain the state of rest without Adharmästikāya. Like the Dharma, Adharma also pervades the entire universe. It is whole, and nondiscrete. As the sesamum oil pervades the entire grain of sesamum, so also the principle of Adharma pervades the entire Lokākāśa (the universe). Just as the shade of the tree provides coolness and possibility of rest for a traveller, similarly the Adharmāstikāya enables the jīva and pudgala substance to experience the state of rest. The question, if the state of rest which is due to Adharmāstikāya in what way does it help? For this, we can say, if the state of rest were not possible, then there would be continuous motion and there would not be any possibility of steadiness... This stage of steadiness and static existence is possible through Adharmāstikāya.
It has again been asked that if Dharma as a principle of motion and Adharma as the principle of rest, they are contrary, how can they co-exist ? Both of them are continuous, both of them are formless. They are ajīva and they are inferable.
For this, it can be said that their functions are different. One helps motion and the other helps the static existence. Both these functions are different; they cannot be attributed to the same
principle.
The third question has been asked : Dharma and Adharma are formless. How can they assist motion and rest? The answer is, that the capacity to help not necessarily remains in those substances which have form, even the formless substances have this capacity. Just as Ākāśa (space) is formless, but still it accomodates infinite number of things so also Dharma and Adharma are formless, they are the basic principles of motion and rest. Akāśa has the capacity of accommodating things, so also the Dharma and Adharma has the capacity to help the motion and rest.
The next question is: if Dharma and Adharma are all-pervading, then they must inter-penetrate each other. And there will be no distinction between them.