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

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Reals in the Jaira Metaphysics but its free movement is impossible except in water. Likewise, although the living and the non-living substances have in them powers of moving and stopping, their actual motions and rests are impossible without the Reals, Dharma and Adharma.
OBJECTIONS AGAINST THE JAINA THEORY OF DHARMA AND ADHARMA AND THE JAINA REPLY
Objections may be raised against this doctrine about the cosmic nature of the principles of Dharma and Adharma. It is said that motions and rests of things are infinitely varied and it is not possible for one and the single principle of Dharma or of Adharma to explain these varied phenomena. One and the same Real cannot be the cause of a varied multiplicity of things. The Jaina's, however, argue that it is not impossible for one and the same phenomena to explain quite a number of varied matters."
Thus according to the Jaina metaphysics, Motion and Rest are inherent in the nature of things. But their actual full play is dependent on the Reals, Dharma and Adharma, which, however, are thoroughly formless and inactive agents. The question arises: How is it that such Udāsina Hetus or passive conditions as the Dharma and the Adharma which are incorporeal, cause Motion and Rest in corporeal things? How do Bahiranga-Hetus or outside agencies which are formless, influence the behaviours of corporeal substances to whose natures they are foreign??
Causation of Motion and Rest in things by Dharma and Adharma is made possible by their all-pervasive nature. Dharma and Adharma as Reals are no doubt incorporeal and different in nature from the things which move or stop;
I Prabhācandra points out that a dancing girl's dance raises various feelings of glee, amour, disgust etc., in respective spectators. In the same manner, it is possible for the two cosmic Reals of Dharma and Adharma to be the cause of the infinitely varied motions and rests of the infinite number of things in the universe.
2 We have seen how Brahma-Deva explains such a possibility by a reference to the example of the totally unconcerned Siddha, influencing the conduct of his admirers.