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Jaina Eschatology :: 191
and matter, the Jaina does not propound such a theory. If parallelism means that the soul and matter yield two series of manifestations absolutely independent of each other, the Jaina position cannot be identified with it. According to the Jaina the power of distortion (vibhāva-śakti) possessed by the soul and matter both makes the two liable for mutual influence. This very power does not allow us to reduce the Jaina theory of mind-body relation to sheer parallelism. The Jaina rejects both parallelism and interactionism as absolute views, but unites the two to obtain a fuller view of the problem. He holds: "The pudgala, having obtained the conscious manifestations of the siva merely as an auxiliary cause, transforms itself into karmas by itself. The karmapudgalas become simply auxiliary causes of the conscious manifestations of the soul undergoing transformations by itself."! "The material molecules, having the capacity of transforming themselves into karmas when they obtain the soul's manifestations, are transformed into karmas, they are not so transformed by the Jiva.”? “Like the needle attracted by a magnet both the Jiva and the karma-pudgala possess the power of distortion which effects their mutual bondage."3 The secret of such a relation lies in the Jaina theory of auxiliary causation, which is the only possible theory of causation so far as different substances are concerned. The underlying power of distortion in the Jiva and matter makes such a theory possible. Interactionism and parallelism embody simply the side views of the facts of relation between the souls and matter. By adopting the transcendental point of view the Jaina holds that the two series of the spiritual and the matarial manifestation run parallel and are not mutually determined. But from the empirical point of view the two series involve interaction. On account of the vibhāva power mind and matter both yield manifestations which are a little different from those which would have
1. Amrtacandra: Puruşārtha-siddyipāya, verses 12 and 13 2. Kundakunda: pravacana-sära, II, verse77 3. Rājamalla: Pañcădhyāyī, II, verse 45
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