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JUDGMENT
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said : Soul is knowledge and knowledge is soul...' From another point of view, he emphasised the difference of various modes and according to these modes the soul was classified. We find in the Bhagavati-sūtra : "O Lord ! how many kinds of soul are there ?" "O Gautama ! the soul is said to be of eight kinds, viz., dravya-ātmā (from the point of view of substance), kaşāya-ātmā (from the point of view of passion).... ... .."2
Similarly, the medium of motion is said to be one as well as many. From the stand-point of substance (dravya), the medium of motion is one and from the view-point of units (pradeśas), it is innumerable. The same method can be applied to the medium of rest etc. Cause and Effect :
Whether the effect exists in the cause or is it a new outcome? Those philosophers who admit that the effect is not a new product but that it exists in the cause, are known as Satkāryavādins'. Those thinkers who do not believe in this doctrine but hold that the effect is entirely a new out-come and that it does not exist in the cause, are called 'Asatkāryavādins.' The schools of Indian philosophy believing in the theory of 'Satkāryavāda' are Sāňkhya, Yoga and Vedānta. The Asatkāryavādins are Cārvāka, Buddhism, NyāyaVaiseșika and Mīmāmsā (one sect). Jainism does not regard these views as valid in their absolute forms. According to its doctrine of non-absolutism, the effect is neither absolutely identical with the cause nor absolutely different from it. The cause remains in the effect as the essence and not as a mode. The effect is new in the shape of a mode and not as the essence. In other words, the essential quality remains unchanged, while the mode changes. When we say that the effect is new, we mean that the mode is new. When we admit that the effect is
1. Je āyā se vinnāyā.......... 2. Bhagavati-sūtra, XII. 10.467. 3. Prajñāpanā-sutra, Il. 56.
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