ya_. This samanya or generality
is thus neither an imposition of the mind nor an abstract entity

197

(as maintained by the Naiyayikas) but represents only the accession
of similar qualities by a similar development of qualities
of atoms forming an aggregate. So long as this similarity of
qualities continues we perceive the thing to be the same and
to continue for some length of time. When we think of a thing
to be permanent, we do so by referring to this sameness in the
developing tendencies of an aggregate of atoms resulting in the
relative permanence of similar qualities in them. According to
the Jains things are not momentary and in spite of the loss of
some old qualities and the accession of other ones, the thing as
a whole may remain more or less the same for some time. This
sameness of qualities in time is technically called _urdhvasamanya_
[Footnote ref 1]. If the atoms are looked at from the point of
view of the change and accession of new qualities, they may be
regarded as liable to destruction, but if they are looked at from
the point of view of substance (_dravya_) they are eternal.

Dharma, Adharma, Akas'a.

The conception of dharma and adharma in Jainism is
absolutely different from what they mean in other systems of
Indian philosophy. Dharma is devoid of taste, touch, smell,
sound and colour; it is conterminous with the mundane universe
(_lokakas'a_) and pervades every part of it. The term _astikaya_
is therefore applied to it. It is the principle of motion, the accompanying
circumstance or cause which makes motion possible,
like water to a moving fish. The water is a passive condition
or circumstance of the movement of a fish, i.e. it is indifferent
or passive (_udasina_) and not an active or solicitous (_preraka_)
cause. The water cannot compel a fish at rest to move; but if
the fish wants to move, water is then the necessary help to its
motion. Dharma cannot make the soul or matter move; but
if they are to move, they cannot do so without the presence of
dharma. Hence at the extremity of the mundane world (_loka_)
in the region of the liberated souls, there being no dharma, the
liberated souls attain perfect rest. They cannot move there
because there is not the necessary motion-element, dharma [Footnote ref 2].
Adharma is also regarded as a similar pervasive entity which

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[Footnote 1: See _Prameyakamalamarta@n@da_, pp. 136-1