Reals on the Jaina Metaphysics

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

Page 75

Reals in the Jaina Metaphysics limit. The Jaina's describe the Pradeśa's or parts of Adharma, Dharma and Jiva to be “Asamkhā” i.e. innumerable or beyond calculation.
It should, however, be noted that although Adharma has innumerable Pradeśa's, it is to be treated as one substance. It pervades the whole of the Universe (strate) and is an extended substance (qq). Adharma like Dharma is one continuous extended whole (FOTO), in as much as its Pradeśa's are inseparable.'
DHARMA AND ADHARMA, NOT ONE SUBSTANCE
Can we look upon Dharma and Adharma as essentially but one substance? It is pointed out that the place (Desa) of both is the same, in as much as both pervade the whole of the Lokākāśa. Similarly, the extent (Samsthāna) of both is the same. Both of them operate in the same time (Kāla). An observer would cognise (Darśana) both of them in the same way. It may also be said that Dharma and Adharma are interpervasive (Avagāhana) substances in as much they pervade one another through and through. Both of them are substances in the same sense, are formless and are knowable. Is it not reasonable to regard them as essentially but one substance? The author of the Tattvārtha-rāja-vārtika says that the function of Dharma is essentially different from that of Adharma and as such, they are to be looked upon as two different substances. Form (Rūpa), Taste (Rasa) etc., are found in one and the same substance in the same time and so on. But shall we be justified in identifying the former with the latter?
EVALUATION OF THE JAINA THEORIES ABOUT DHARMA AND ADHARMA
The Jaina theories about the principles of Motion and Rest may not appear to be of much interest from the view point of the modern science of Statics, Kinetics and Dynamics. But philosophically these theories are the foundations of
In this respect Adharma is different from Kāla the particles of which are strictly separate from each other.