Jain Journal 1974 04

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 79

APRIL, 1974
217
(b) Metaphysics.-All things, i.e., substances (dravya), are divided into lifeless things (ajāvakāya) and lives or souls (jiva). The former are again divided into (1) space (ākāša) ; (2) and (3) two subtle substances called dharma and adharma, and (4) matter (pudgala). Space, dharma, and adharma are the necessary conditions for the substance of all other things, viz., souls and matter; space affords them room to subsist; dharma makes it possible for them to move or to be moved ; and adharma, to rest. It will be seen that the function of space, as we conceive it, is by the Jainas distributed among three different substances ; this seems highly specultative, and rather hyperlogical. But the conception of the two cosmical substances ; dharma and adharma, which occur already, in the technical meaning just given in canonical books, seems to be developed from a more primitive notion. For, as their names dharma and adharma indicate, they seem to have denoted, in primitive speculation, those invisible 'fluids' which by contract cause sin and merit. The Jainas, using for the latter notions the terms pāpa and punya, were free to use the current names of those 'fluids' in a new sense not known to other Indian thinkers.
Space (ākāśa) is divided into that part of space which is occupied by the world of things (lokākāśa), and the space beyond it (alokākāśa), which is absolutely void and empty, an abyss of nothing. Dharma and adharma are co-extensive with the world ; accordingly no soul nor any particle of matter can get beyond this world for want of the substances of motion and rest. Time is recognized by some as a quasisubstance besides those enumerated.
Matter (pudgala) is eternal and consists of atoms; otherwise it is not determined in its nature, but, as is already implied by the doctrine of the Indefiniteness of Being, it is something that may become anything, as earth, water, fire, wind, etc. Two states of matter are distinguished : gross matter, of which the things which we perceive consists, and subtle matter, which is beyond the reach of our senses. Subtle matter, for instance, is that matter which is transformed into the different kinds of karma (see below). All material things are ultimately produced by the combination of atoms. Two atoms form a compound when the one is viscous and the other dry or both are of different degrees either of viscousness or dryness. Such compounds combine with others, and so on. They are, however, not constant in their nature, but are subject to change or development (pariņāma), which consists in the assumption of qualities (gunas). In this way originate also the bodies and senses of living beings. The elements--earth, water, fire, and wind-are bodies of souls in the lowest stage of development, and are, therefore, spoken of as 'earthbodies' 'water-bodies', etc.