Basic Principles Of Jainism

Author(s): Narayan Lal Kachhara
Publisher: Narayan Lal Kachhara

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modification) is the gross mode of existence which is stable and lasts for some time. The jiva and pudgala have both kinds of modes whereas the other four substances have only intrinsic modes. It may be noted that qualities and modes cannot be absolutely different from the substance nor can they be absolutely identical with it. The difference is only that of reference and not that of existence. The continuous change that takes place in consciousness is jiva's intrinsic mode while its existence as a particular organism, say a man, is jiva's extrinsic mode which is with a determinate life - span. The molecular disintegration and aggregation that occur every moment in a physical object is an intrinsic mode. The physical object may have a particular mode - say a cup - for certain duration of time. This state of cup is extrinsic mode of matter.
Dharmastikaya (Dharma)
Dharmastikaya is helpful in the motion of active substances. It is a single individual and homogenous continuum pervading the entire loka, but does not extend beyond it. In fact, it is a cause of finiteness of the loka. Temporally, dharma is beginning less and eternal. Being nonphysical and non-corporeal (amurta), it is devoid of sense-qualities of smell, taste, touch and colour, and, therefore, imperceptible to the sense - organs and physical instruments. Immobile itself, it passively assists the motion of mobile objects like jiva and matter and micro movements in all real. Not even the minutest vibration is possible without the assistance of dharma. Hence, where there is no dharma, there is neither psychical activity nor physical activity like functioning of nerves, beating of heart, winking of eyelids, propagation of light waves, vibrations of any kind etc. Dharma passively assists the jiva and pudgala but does not actively help in their movement.
Adharmastikaya (Adharma)
Adharmastikaya assists jiva and pudgala to assume rest position. Its other characteristics are similar to dharma. It is also a single, indivisible and homogeneous continuum pervading the entire loka but does not extend beyond it (it is also a cause for finiteness of loka). It is beginning less, eternal, devoid of sense qualities and imperceptible to the sense organs and physical instruments. It is immobile and assists jiva and pudgala passively in assuming rest position. It does not stop moving jiva and pudgala but becomes a passive agent in retarding and stopping their movement just like a shade of tree prompts a traveling passenger to stop. An object reversing its direction stops momentarily before changing the direction and such turn is also assisted by adharma. The still positions of body, concentration of mind, silence, staying motionless and all steady postures etc., are due to passive action of adharma.
There are two main reasons for justifying the existence of Dharma and adharma
1. Assist jiva and pudgala in the act of motion and rest. 2. Division of akasa into lokakasa, cosmic space, and alokakasa, trans-cosmic space
Dharma and adharma are present in the loka only and therefore jiva and pudgala cannot cross over to trans- cosmic space, aloka. The liberated soul has infinite vitality but cannot go beyond loka for the same reason.
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