Jain Journal 2001 04

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

Page 53

JAIN THE NOTION OF DHARMA IN JAINISM: A COMPARATIVE VIEW
languages and literature of the past three thousand years, is the use of colloquial dialects of the people throughout the length and breadth of the northern country both by Mahāvīra and the Buddha known as Ardha-Magadhi and Magadhi, or Prakrita and Pāli respectively. The Brahmin priests had at the same time forbidden the use of any other medium of expression except Vedic and Sanskrit for whom the honorific title of Devavāņi was devised. But for the availability of the huge mass of Prakrita and Päli literature through the centuries, scholars of Comparative Philology and Linguistics would not have been able to construct the history of the development of Indian languages.
Now let us turn to the main theme, i.e. the notion of dharma in Jainism. Dharma in Jainism has though wide, but specific connotations. We will make an attempt to bring the meanings into the limited fold of definitions.
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In the first place Dharma according to Jainism is said to be one of the six substances which constitute the whole universe. These are living beings (jivas), non living matter (ajiva), space (akāśa), time (kāla), substratum of rest (adharma) and substratum of motion (dharma).38 Etymologically dharma is said to have come from the root *dhṛ by the Jainācāryas: *dhr; dharane: that which holds or sustains things in their own nature. It is indeed the nature of things.39 It holds living beings in happiness and lifts them up from worldly misery.40
Dharma is the threefold path of right faith, knowledge and conduct; the tenfold mental states of forgiveness and straight forwardness etc., and protection (nonviolence) of all living beings.41
Since dharma is the nature of all things including the soul, the pure nature of the soul that is infinite and transcendental perception, knowledge (omniscience), energy and happiness, is also dharma. It protects the souls from falling into the miseries of human, animal, hellish and heavenly births.42 The true and pure self is realized by
38. Ajivakāyā-dharmādharmākāśa-pudgalāḥ Dravyāņi. Jīvāśca, Kālaśca: Tattvārthasūtra 4.1, 2, 3, 39; Vatthu sahāvo dhammo.
39. Iṣṭasthane dhatte iti dharmaḥ Sarvārthasiddhiḥ 9.2, 409.11.
40. Samsaraduḥkhataḥ sattvan yo dharatyuttame sukhe: Ratnakaraṇḍa Śravakacāra V.2.
41. Sad-dṛṣṭi-jñana vṛttani dharmam. Ibid. V.3; Dhammo vatthu sahāvo, Khamadibhāvo ya dasaviho dhammo; rayanattayam ca dhammo jivānam rakkhanam dhammo: Bärasāṇuvekkhā V. 476.
42. Bhau visuddhau appanau dhammu bhanevinu lehu; caugai dukkhahan jo dharai jiu paḍantau ehu: Paramātmaprakāśa 2.68.