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A SOURCE-BOOK IN JAINA PHILOSOPHY
For this, it can be said that as substances they are all pervading but as to their functions they are different. Each does its own functions although they do co-exist. Just as numerous lights illumine the room and the light of each lamp pervades the entire room. It does not mean that the function of one is not distinct from the other and it is lost and has no existence. Similarly, Dharma and Adharma are all-pervading, yet their functions are different and there is no contradictions in their functional distinctions.
Some thinkers have compared Adharma with the principle of gravitation and field. But Dr. Mohanlal Mehtā is of view that the Dharmāstikāya is quite different from the gravitational force and field and it is an independent principle.
Acārya Siddhasena Divākara does not find it necessary that Dharma and Adharma be considered as independent substances (dravyas) He considers that both of them are not substances but they are modes of substances.1
T AKĀŠASTIKAYA That substance which accommodates Jīva, Pudgala, Dharma, Adharma and Kala is called Akāśadravya. It is the basis of all dravyas and therefore it has a special function.3
Gautama Gañadhara asked to Mahāvira : “Bhagavan ! What is the use of substance of Akāśa for the Jīvas and the Ajīvas ?"
Bhagavāna Mahāvīra said : 0 Gautama, if Akāśa were not to be there, where would the jīvas be? Where would the Dharma and Adharma astikāyas pervade? Where would the Kāla extend ? Where would the dance of Pudgala be possible? The whole world would be without foundation ?
Akāśa is not a solid thing, but it is empty space which accommodates all things. It is all-pervading (sarva-vyāpī), formless (amūrta) and it has infinite points of space (ananta pradeśī). Ākāśa is divided
1 Niscayadvātrimśikā, 24 Prayogavisrasākarma
tadabhāvasthistathā. Lokānubhāvav rittantah kim dharmādharma yo falam: 2 Tattvārthasūtra 5, 18—Ākāśasyāvagāhaḥ. 3 Uttarādhyayana 28, 9-Bhāyaṇam savvadavvāņam naham ogāhala
kkhanam 4 Bhagavati 13, 4,
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