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JAINA THEORIES OF REALITY AND KNOWLEDGE
the reciprocal influence between 'a lump of ice' and 'fire' clearly illustrates this idea of interaction. Describing reciprocity as a 'double refraction....of objects upon each other', Caird refers to it, in Kant's own words, as "the condition of the possibility of the things themselves as objects of experience"!.
In Kantianism, as in Jainism, the principle of reciprocity goes beyond the co-existence' or the interrelatedness of the substances, and explains the dynamical community' among them. This is in sharp contrast with the 'isolation of the individual substances' as found in the individualism of Leibniz or the momentariness of Hume and Buddhism.
The terms like anyonyātmakatva' (mutuality) or anyonyavyãptibhāva (mutual pervasiveness), used by Abhayadeva and Haribhadra in the somewhat limited context of a concrete real, correspond, at least in a limited degree, to the Kantian idea of 'reciprocity' or 'dynamical community among the reals in Jainism. When we consider, however, the Jaina view of the universe as a fully interrelated or relativistic (sāpeksa) system of reals, which in turn are causally efficient (arthakriyākāri) it is not difficult to see that the feature of Kantian
1. For the slight difference in the meaning between 'influence'
and community or reciprocity', see KCPR, p. 234. 2. KJKP, p. 303 f. The last sentence, in the description of the
illustration (p. 304) refers to "the determination of the un
observed states coexists with the observed states". 3. CPKE (Vol. I), p. 535. 4. TBV, p. 645. 5. AJP, Vol. I, p. 132. 6. Vide infra, p. 157 ff. (together with the footnotes). 7. Vide infra, the section on Arthakriyākāritvavada, especially the
last page.
