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Reals in the Jaina Metaphysics
Akalanka-deva accordingly argues if Dharma and Adharma were more than passive principles, motion and rest would have been impossible in this world. Motion and Rest are due to the functioning of souls and material substances. Dharma and Adharma only help them and in a sense make them possible.
As the author of the Pancastikāya-samayasāra says:
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ण य गच्छति धम्मत्थो समणं न करेदि अण्णदवियस्स | हवदि गदिस्स प्पसरों, जीवाणं पुग्गलाणं च ॥ ९५ ॥
THE VIEW OF THE AUTHOR OF PANCAȘTI-KAYA-SAMAYA
SĀRA
Dharma does not move itself nor generate motion in other things. It is only a condition of motion in the conscious and the unconscious principles. May we not go further and say that ordered motion and ordered rest also are due to the functioning of souls and material substances and not to Dharma and Adharma, either jointly or severally, although these help them and as we have said before, make them possible?
ADṚSTA AS THE CAUSE OF MOTION AND REST
There is a class of thinkers who urge that it is Adṛṣṭa which causes the motion or the rest of a substance and that we need not admit the reality of Dharma and Adharma. Adṛṣṭa, however, means the effect of good or bad deeds, done by a conscious being. Admitting for the sake of argument that Adṛṣṭa is competent to effect the movements of a conscious being, how are we to account for the motion of a purely material substance which has nothing to do with ethical acts and thereby with Adṛṣṭa?
PRABHAÇANDRA'S REPLY
It may be contended that the material substances are but objects of enjoyments of the conscious selves; they move or stop in accordance with the needs or purposes of the conscious beings; and the needs or purposes of the conscious beings being determined by Adṛṣṭa, the corres
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