________________
54
Reals in the Jaina Metaphysics
the rest in unconscious matter; for, nothing can be a condition of a phenomena, unless it is inherent in its essence or pervades it. Adrsta has admittedly nothing to do with unconscious matter; as such, it cannot be a condition of its motion or rest. It is Dharma and Adharma which pervade all substances, material or immaterial, that can be the conditions of their motions or rests. FURTHER JAINA ARGUMENT AGAINST THE THEORY OF ADRSTA
The Jaina's bring another argument against the contention that motions and rests of a being are caused by Adrsta i.e. effects of its own actions. A liberated soul-Siddha as he is called-is free from the effects of his past acts; no Punya or merit and no Pāpa or sin can touch him. He is above the effects of his previous acts and as such, beyond the reach of Adrsţa. All the same, however, he has motion and rest. A liberated soul, according to the Jaina's, has the motion upwards to the Siddha-śilā, the blessed place at the top of the universe, and he has his rest there. A Siddha's motion and rest cannot be explained by Adrsţa which cannot and does not touch him. The motion and the rest in the case of Siddha's can be accounted for only by admitting Dharma and Adharma as the two cosmic Reals at their basis. Thus it is that Adrsţa cannot be said to be the invariable condition of motion and rest'.
B. REST
DUALISM IN ANCIENT THOUGHT
The supposition of two opposite principles to explain the phenomena of the world is peculiar to many systems, to ancient systems of thought in particular. In Zoroastrianism, we have the Ahuro Mazda, the good Principle and the Ahriman, the evil one. In early Judaism and Christian
• विनिर्मुक्तापुण्यापुण्यबन्धानां सिद्धाना गतिस्थिती इष्यते ततो नाइष्टष्टहेतुके। Trafferat
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
