Reals on the Jaina Metaphysics

SR No.: 001619
Original Sutra Author: N/A
Author: Harisatya Bhattacharya
Publisher: Shatnidas Khetsy Charitable Trust Mumbai
Publication Year: 1966
Total Pages: 430
Language: English
Classification: Book_English, Philosophy, Religion, & Epistemology
File Size: 8 MB

Page 62

The Principles of Motion and Rest
47
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THE MEANING OF DHARMA AS GATI-KARAŅAM
The definition, however, of Dharma as the f our does not mean that it moves the things. Dharma is clearly stated to be a Niskriya or inactive substance. How, then, can it be said to be the cause of Motion? It is the ‘Bahiramga-Hetu' or the 'Udāsīnā Hetu' of the motion of a thing, in as much as it only helps the motion of a thing. A material substance or a soul moves of itself; Dharma does not actually and actively move it; what it does is simply to assist or make possible the motion.
The author of Dravya-Samgraha says, “Dharma helps the movement of the moving Matter or Soul just as water, that of a moving fish; it does not move the non-moving". The example of water and the moving fish is resorted to also by Kundakundācāryya and other Jaina writers.
उदयं जह मच्छाणं गमणाणुग्गहकरं हवदिलोए। तह जीवपुग्गलाणं धम्म दव्यं वियाणाहि ।। ९२ ।।
- arfa FIXATATE: Know that Dharma helps the movement of Jiva and Pudgala, just as water does that of a moving fish.
The Author of Tattvārthasāra also has said "Dharma is what helps the movement of things which are moving of and by themselves. Souls and Material substances resort to Dharma when they are to move, just as fish take the help of water when they move." Brahmadeva illustrates the indirect and non-active causality of Dharma in effecting the movements of things in the following way. A Siddha is a perfectly emancipated soul having no connection with the world of ours. He does neither help nor is helped by any being on earth. He does not lead a man to liberation. Yet, when a man contemplates on the nature of a Siddha in a reverential attitude and thinks that he too is like the Siddha in his essential nature, posessed as he is of infinite faith, knowledge etc., well, the man gradually moves towards the attainment of Siddha-hood. In this case, the man moves towards liberation of and by himself; yet, the