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Reals in the faina Metaphysics certainly not the direct defilers of the nature of the Jīva as the Pudgala but passive principles or Udāsīna Hetus as they were like Space and Time, they were considered perhaps to be less important than these. This was possibly the reason why the considerations of the nature of Dharma and Adharma were always deferred till after a thorough discussion of the natures of the Jīva and the Pudgala–if not after that of the Kāla and Ākāśa, as well.
We have no such pragmatic end in view; our business is simply to present the natures of the Reals, as recognised in the Jaina metaphysics. Accordingly, we are not bound to make any apology for taking up the Udāsīna Hetus. or passive conditions of Jiva's bondage first. Of these passive conditions again, we take up Dharma and Adharma for consideration before the other two, because their recognition as unpsychical Reals is a peculiar feature of the Jaina Philosophy.
A. MOTION ORDINARY MEANINGS OF THE WORD, DHARMA
The word 'Dharma' is one of the commonest in the orthodox Sanskrit literature. It ordinarily means, as the author of the Amara-Koşa mentions, Punya or Suksta, merit or a good act. Not unoften it stands for Sadāçāra or commendable customs or lines of actions. The Dharma Šāstra's are books which lay down rules for good conduct of peoples. The word, Dharmādhikaraṇa (a law court), again shows that the word Dharma has sometimes a restricted sense; it means the law, as administered by the courts. of justice. These meanings of the word Dharma have obviously no reference to Reals of metaphysics.
At places again, we come across passages like to : AFAT: which seem to take the word Dharma from the level of personal acts to the higher sphere of a universal moral law. Even this moral sphere is transcended still at some places where the word Dharma is made to stand for a universal law or principle. Lastly in speaking of the nature of a thing or a substance, the writers in ancient Sanskrit
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