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The Principles of Motion and Rest
63
but all the same, they pervade all things through and through ( TA:) and hence the motions and rests of the corporeal substances are made possible by the simple existence of Dharma and Adharma. The Jaina's point out in this connection that all philosophers admit that a corporeal thing can be influenced by a principle although it is foreign to it and strictly passive. The formless Real, Ākāśa, for instance, is supposed by the Jaina's to supply space to all corporeal substances, though it is perfectly inactive or foreign to them. The Puruşas and the Pradhāna of the Sāmkhya philosophy are essentially different from each other; yet, the Pradhāna owing to its proximity with the Puruşas undergoes modifications into Mahat, etc. Vijñāna or a conscious phenomenon, according to the Buddhists is throughly formless; yet, it is said to be the cause of Nāma and Rūpa, names and forms. The Apūrva of the Vaiseșika's is incorporeal Reality; but all the same, it is supposed to determine the destinies of all corporeal beings. It is consequently possible for a foreign and incorporeal Real to influence the activities of a thing by its mere existence, though it is strictly inactive. There is thus no inconsistency in the theory that Dharma and Adharma though incorporeal and passive principles in themselves, occasion the motion and the rest of all moving and resting things.
IS THERE ANY CONNECTION BETWEEN THE METAPHYSICAL AND THE ETHICAL SIGNIFICANCES OF THE WORDS, DHARMA AND ADHARMA?
In conclusion, we feel inclined to examine the attempts to trace a connection between the metaphysical and the ethical significances of the words, Dharma and Adharma in the Jaina philosophy. Dharma is the principle of Motion and Adharma, of Rest. In Indian ethics, the word Dharma signifies Merit i.e. a good act, and Adharma, Demerit or a vicious act. There is a tendency in some to think that the metaphysical sense of Dharma is its old and original significance which has determined its ethical significance later on. It is pointed out that the Jiva or the soul is 'Udụha-goi'
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