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 72

The Principles of Motion and Rest
57
of another principle which guarantees the permanency of the world's structure and the world-form. This principle has the function of binding the flying atoms to the world's centre. Its function then is distinctly inhibitive, to arrest the flying atom. This non-psychical principle is called Adharma or rest. But if Adharma alone were to function in the universe there would be absolute rest and universal cosmic paralysis; hence the necessity of a counteracting force called Dharma. The function of this is to guarantee free movement for the objects that move of their own accord or otherwise. This principle of Dharma or motion then is merely to relieve the universal inhibition that would otherwise result”. Elsewhere Mr. Chakraverty goes on: "The Atoms and Jivas may be scattered throughout the infinite space. Therefore, there must be something else .... That something must be able to maintain a coherent system of Jiva's and atoms, must have the function of preventing the flying atoms; must limit the boundary of the world of things and persons .... without Adharma there will be only chaos; there will be no world. Therefore, the Jaina thinkers posited the existence of a fourth entity which binds together things and persons. So the hypothesis of Adharma.” Professor Chakraverty thus lays greater emphasis on the principle of Adharma and concludes, “Adharma seems to be logically prior to Dharma in the construction of the system”, adding in the clearest terms, “hence Dharma is not the ‘system of movements’. Its meaning is distinctly subsequent to that of Adharma.”
EXAMINATION OF DR. A. CHAKRAVERTY'S VIEW
We may at once say that we agree that 'Dharma is not the system of movements’. At the same time it is not quite accurate to maintain that it is due to Adharma that “the 'structure of the world is permanent, that the world is a cosmos and not a chaos” or that it is Adharma "which guarantees the permanency of the world's structure and the world's form”. Professor Chakraverty is quite correct when he says, “If there were Adharma alone .... there would