Reals on the Jaina Metaphysics

Author(s): Harisatya Bhattacharya
Publisher: Shatnidas Khetsy Charitable Trust Mumbai

Page 74

The Principles of Motion and Rest
ADHARMA, IN JAINA PHILOSOPHY
In the Jaina philosophy, Adharma is thus not a mere ethical principle meaning Pāpa (sin, vice or demerit) but a real non-psychical substance, conditioning Rest or Stoppage of other substances. It is described as the fafa or the cause of Rest of souls and material substances. This does not mean that Adharma is an active principle stopping substances in motion'.
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Adharma is thus an "Akarta" i.e. passive principle. It is no doubt the Hetu or condition of the stoppage of substances; but it is never the dynamic, active or productive cause. This is what is meant by calling Adharma the "Bahiranga-Hetu" or "Udāsīna-Hetu" of Rest. It is eternal (Nitya) and devoid of form or shape (Amūrta) and the sense-qualities of touch, taste, smell, etc. In these respects it is similar to Dharma, Kāla and Ākāśa. Adharma is a real substance in as much as it is possessed of distinctive attributes and underlies various modes and instances of the stoppage of substances. As a substance, of course, Adharma is similar to Jiva or the soul. Like the soul, it is also eternal and immaterial. Adharma, however, as already noticed, is an Ajiva or non-psychical substance.
Adharma like Dharma, Kāla, Pudgala and Jīva is existent within the Lokākāśa or filled space. It does not pervade the Anantākāśa or the infinite void space beyond. As Adharma is existent within the Lokākāśa, the number of its Pradeśa's or irreducible parts cannot be infinite but has a
It is only an accompanying condition of rest--the "Thana-Sahayāri" of the "Thana-Juda" i.e. assistant in making stationary things stationary,as the author of Dravya-Samgraha says. "The Lords whose vision is absolutely free from all covers (i.e. obstacles to clear vision) declare Adharma to be that which helps the stoppage of substances which come to rest. When the Jivas. and the Pudgalas are coming to stop, Adharma serves as their common support, just as the earth of the cows." (Tattvärtha-sara, Chap. 3, Verses 35-36). The earth does not stop the moving cows; yet the stoppage of cows is impossible without the earth. In the same way, the principle of Adharma does not stop a substance in motion; yet a moving substance cannot come to rest without it. In this connection, the Jaina writers often compare Adharma to shade. "Adharma is the cause of the stoppage of Pudgalas and other substances just as Shade is that of people, scorched by heat or as the Earth, of horses, etc."