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АЛVA
143
It is obvious then that the Jaina view of Reality as Identity and Change is clearly reflected in its atomic theory. The changes we experience in the objects are due to the different modes of combination of the atoms and these are referred to as the changing modes of the objects. But underlying all the changing modes is the fact that there is the identity of the ultimate constituents, the atoms. The atoms themselves do not change, only the modes of their combinations undergo that change, producing the various modes of the objects. In terms, therefore, of the atoms, it may be said that in them as ultimate constituents, we find the Identity element in Reality, and in their combining to form molecules and in the latter's division and addition we find the element of Change.
DHARMA : This is the principle of motion and pervades the whole universe. This represents the indispensable and necessary condition of motion of objects in the universe, though it does not make the objects move. It is only the medium of motion ; it itself does not move. Mehta writes: “The medium of motion does not create motion but only helps them who have already got the capacity of moving ... As water helps fish in swimming, the jivāstikāya - pudgalāstikāya are helped by dharmāstikāya when the former tend to move. The medium of motion is an immaterial substance possessing no consciousness.?
Dharma has none of the five sense qualities possessed by pudgala. Existence is its nature and hence it is not considered to be a product. From the empirical standpoint it is considered to possess an infinite number of space-points (pradeśas), though from the transcendental point of view it is said to possess only one pradeśa.
ADHARMA: This is the principle of rest and pervades the whole universe. This is the auxiliary cause of rest to the soul and matter. It is because of this principle that bodies in motion are enabled to enjoy a state of rest. It does not actively interfere with the moving object. In this respect it is like the earth which is the condition of rest for objects on it. It does not positively interfere and arrest the motion of bodies which require rest.
Like dharma, adharma is also considered to be devoid of the five sense qualities. Adharma is also considered to be possessed of an
7 Outlines of Jaina Philosophy, p. 33 8 Niyama sāra, 30
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