Jain Journal 1998 04

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

Page 36

126
JAIN JOURNAL : Vol-XXXII, No. 4 April 1998 Lokākāśa and the existence of Jīva, Pudgala, and Kāla therein they never forfeit their respective specific nature. 86
Dharma and Adharma :
Dharma and Adharma are the indifferent conditions of movement and rest respectively. Dharmāstikāya is itself incapable of migration and of generating motion in other things, but is the sine qua non of the movement of Jivas and Pudgala by its mere existence, just as water assists in spontaneous movement of fish by its mere presence and not as the wind which has the capability to develop activity in certain things.87 Similarly, Adharmāstikāya does not persuade Jiva and Pudgala in motion to stand still, but becomes the passive cause when they of their own accord discontinue to move, just as the shadow of a tree does not persuade a traveller to take rest under it. 88 Thus neither Dharmāstikāya actuates motion, nor Adharmāstikāya stops it. Both of them are the non-provoking conditions. Besides, these two Principles are also responsible for the demarcation89 of Lokākāśa and Alokākāśa in as much as they make possible the existence of Jiva and Pudgala only in Lokākāśa. Again, the residence of the Siddhas at summit of the world also proves that space cannot account for motion and rest and different principles like Dharma and Adharma must needs be assumed. 90
Kala :
The underlying assumption of the whole Jaina philosophy is that though reality is incessantly subject to mutation, it sustains its identical character. Thus everyone of the substances without exception is credited with origination, destruction and persistence. In the substances like Dharma, Adharma, Akāśa and liberated soul and an atom of matter the qualities are continuously changing in themselves. The experience of change, however, in the mundane soul and in the gross matter is omnipresent. And this is of necessity to be accounted for, and should not be speculatively condemned as mere illusion. In view of this, the Jainas realistically confer an existantial status on 'time' as substance to anwer for the experienced change92 just as
86. Rajava. V. 16/10. 87. Panca 85, 88 and comm. Amrta. 88. Ibid. 86. 89. Panca. 87. 90. Ibid. 92, 93 and comm. Amrta. 91. Prava. comm Amrata. II. 1. 92. Niyama. 33.