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96 :: Structure and Functions of Soul in Jainism
their mutual 'upakāra'. Amrtacandra şūri correctly remarks: “Matter undergoes modifications on account of the nimitta (auxiliary) causation of the modes of the jīva; and similarly the jīva, on account of the auxiliary causation of matter, undergoes manifestations”. Neither the jīva creates the attributes of karma-matter nor karma-matter creates those of the jīva. The manifestations of the two are determined by their mutual nimitta (auxiliary) causation."2 Such a theory cannot be termed as interactionism, as there is no mutual transformation of the substances. It cannot also be termed as parallelism, as the two series cannot be held to be absolutely independent of each other. The two series are so constituted that they mutually accept the 'upakāra' of each other. Now as the Jaina logic permits, interactionism and parallelism both can be held as consistent theories of the mind-body relation but only when governed by a suitable context. Parallelism and interactionism are the two views of the same event, obtained from the different angles of vision. Kundakunda in his Samayasāra propounds a view which does not take into consideration the virtual action done by the ajiva. He is, thus, able to isolate the series of soul manifestations determined independently of the ajīva. For this reason his view appears to be a parallelism. On the other hand if the upakāra or virtual action of the ajīva is taken into account, the two series of the soul and the nonsoul manifestations are seen to be dependent upon each other. The Jaina will not like to hold or deny the truth of either absolutely. Actually speaking parallelism and interactionism are the implications of the relation that exists between the soul and the non-soul.
Conclusion
Thus according to Jainism soul and matter are two substances, neither of them being reducible to the other.
1. Amộtacandra Sūri: Puruşārthasiddhyupāya, verses, 12, 13 2. Kundakunda: Samayasāra, verse 87
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