How Karma theory relates to Modern Science

Author(s): Dulichand Jain
Publisher: Z_Deshbhushanji_Maharaj_Abhinandan_Granth_012045.pdf
Catalog link: https://jainqq.org/explore/250118/1

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How Karma Theory Relates to Modern Science INTRODUCTION The Karma theory of the Jain religion is a unique, rational, scientific and complex theory. In its true conceptual form, it is unique to Jainism. It supports the features of the Jain religion which distinguish it from other religions of the world, viz., the concept of independence of each individual soul and the teaching that selfhelp is the means to achieve such independence. The theory of Karma is scientific in the sense that it conforms to the basic premises of science. However, it has not been established by modern scientific experiments. The Karma theory is complex and thus it is one of the least understood concepts of Jainism. In its simplest form, it is stated: As you sow, so you reap. It is interpreted that Karma rewards or punishes us for our past deed. It is construed to imply that all wealthy and powerful people of the world did good deeds in the past and that is why they are what they are. It has been distorted to indicate that Karma is powerful, even more powerful than the soul, our future is predestined and whatever has to happen to our soul will happen. On the one hand, people have the impression that one can avoid the consequences of undesirable: Karma by religious rituals such as prayers, special worship, charitable contribution, etc. On the other hand, sometimes it is said that we should undergo sufferings which might be the consequences of past Karma so that we will not have to suffer in the future. A careful study of the Karma theory as described in the Jain scriptures, performed with a scientific viewpoint, leads to the conclusion that the above interpretations are only partially true : Dr. Duli Chandra Jain STATEMENT OF KARMA THEORY Material (DRAVYA) and Abstract (BHAVA) KARMA There are two types of souls in this universe, the liberated souls (Mukta Jiva) which are the pure souls (Siddhas) having infinite perception, knowledge and bliss (Ananta Darsana, Jnana and Sukha), and the worldly (impure) souls (Samsari Jiva) which are involved in the mundane cycle of birth and death. The worldly souls have ultrafine particles of matter known as Karma particles associated with them. The liberated souls have freed themselves from the bondage of Karma particles. There are two basic types of Karma. the material (Dravya) Karma mentioned above which are particles of matter, and abstract (Bhava) Karma which are the feelings of pleasure and pain, love and hatred, compassion and anger, etc. The relationship between material Karma and abstract Karma is that of cause and effect. The material Karma give rise to the feelings and emotions (abstract Karma) in the worldly souls which in turn cause the influx (Asrava) and bonding (Bandha) of fresh material Karma. Thus the relationship between the material and abstract Karma 112 manden su kugaw si <Page #2
can be described as one between plant and seed. It should be remarked that soul is an entity different from matter, Thus the transformations in a soul (abstract Karma) occur because of the intrinsic attributes of soul while the transformations (influx, bonding, etc.) in material Karma take place because of the intrinsic attributes of matter. Acarya Kundakunda has written in Pancastikajasara : bhavokammanimitto kammam pun bhavakaranah havadi na du tesir khalu katta na vina bhuda du kattaran The emotional states of a living being are caused by the Karma particles and the Karma particles in their turn are caused by the emotional states. However, the soul is not the essential cause and still without essential cause these changes cannot occur. kuvvam sagar sahavam atta katta sagassa bhavassa na hi poggalkammanam idi jinavayanam muneyavvana Soul which brings about changes in itself is the intrinsic cause of the mental states but the soul is not the intrinsic cause of the changes in the Karma particles which are material in nature. This is the teaching of Jiva. kammam pi sagani kuvvadi sena sahavena sammamappanam jivo vi ya tarisao kammasahavena bhavena The changes in Karma paricles occur due to the intrinsic nature of material particles. Similarly, the changes in any soul occur due to the intrinsic characteristics of the soul and through its own impure states of thought which are conditioned by Karma, Eight Kinds of Material Karma The material Karma are of eight kinds : Knowledge-obscuring (Jnanavarni), perception-obscuring (Darsanavarni), feeling-producing (Vedaniya). deluding (Mohaniya), life-span-determining. (Ayu), physique determinig (Nama), status-determinig (Gotra) and obstructing (Antaraya), knowledge-obscuring, perception-obscuring, deluding and obstructing Karmas obscure or obstruct the knowledge, perception, intrinsic conduct or bliss (Sukha) and power (Virya) of the soul and thus they are known as destructive (Ghatiya) karmas. The remaining four Karmas are known as nondestructive (Aghatiya) because, for most part, they influence the body of living being. The feeling-producing Karma, however, may affect the soul like a destructive Karma. It operates as a result of knowledge-obscuring and perception-obscuring Karmas and with the help of deluding Karma. In other words, if one does not have a rational outlook and knowledge (due to perception-obscuring and knowledge-obscuring Karmas), and has indulgence (Rati) and/or ennui (Arati) (due to deluding Karma), then feelings of physical. pleasure and pain may lead to undesirable thoughts and emotions. Thereby the feeling-producing Karma may influence the soul. Thus the feeling-producing Karma has been placed between perception-obscuring and deluding, Karmas. This has been described by Acarya Nemicandra Siddhantacakravarti in Gommatasara Karmakanda : 1. bhAvokammaNimitto kammaM puNa bhAvakAraNaM havadi / ut afar u furor yang FETE I - Pancastikayasara, 60. 2. Fou Ta B rew wrathi of EFAT fa forwaun 145-Panca., 61 3. kama pi sagaM kuvvadi seNa sahAveNa sammamappANaM at for a fra ** H OT HET 1 - Panca., 62 jana tasva cintana : mAdhunika sandarbha 13

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Ghadimya veyaniyam mohassa balena ghadade jivam idi ghadinam majjhe mohassadimhi padhidam tu The feeling-producing Karma by the force of deluding Karma destroys the soul like a destructive Karma. Therefore it is placed in the middle of destructive and before deluding Karma. nattha ya rayadosa indiyananam ca kevalishi jado tena du sadasadaja suhadukkham natthi indiyajarn2 Because in the Omniscient (Kevali), attachment and aversion, and sensual knowledge are destroyed, therefore in him there is no happiness or misery due to the feeling-producing Karma which causes the feelings of sensual pleasure and pain. Each kind of Karma is further divided into a number of subclasses. For example, the feeling-producing (Satavedaniya) and unpleasant-feeling-producing (Asatavedaniya). Similarly, the deluding Karma has been divided into two subclasses : Perception-deluding (Darsanamohaniya) and conduct-deluding (Caritramohaniya). It should be noted that the deluding Karma obscures the development of rationalism (Samyaktva). As the name implies, it prevents a person from having a rational perspective of reality (Tattvartha). To quote from Gommata Sara Jivakanda of Acarya Nemicandra Siddhantacakravarti. michhodayena michchhattamsaddahanam tu tacca atthanam eyantar vibariyam vinayam samsayidumannanams Delusion or irrationalism (Mithyatva) is caused by the operation of perception-deluding Karma. It consists of not having a rational perspective (Sraddhana) towards reality, i.e., the nature of things (Tattvartha) Irrationalism is of five kinds: One-sided belief (Ekanta). perverse belief (viparita), veneration (Vinaya), doubt (Sambaya) and indiscriminate belief (Ajnana). Influx (Asrava) and Bonding (Bandha) The influx (Asrava) of Karma particles is caused by the activities (Yoga) of the body, the organs of speech and the mind as described by Acarya Umasvami in Tattvarthasutra : Kayavargmanah karmayogah/ sa Asravah It should be noted that all activities, desirable (Subha) and undesirable (Asubha), give rise to the influx of Karma particles. It is only the intrinsic characteristic activities, infinite perception, knowledge and bliss (Ananta darsana, Jnana and Sukha) of the soul which are known as Suddhopayoga, that do not cause the 1. ghAdiva veyaNIyaM mohassa baleNa ghAdade jIvaM idi ghAdINa majjhe mohassAdimhi paDhidaM tu / / -Gomatasara, Karmakanda, 19 2. NaTThA ya rAyadosA iMdiyaNANaM ca kevalimhi jado teNa du sAdAsAdaja suhadukkhaM patthi iMdiyajaM / --Gomatasara, K. K., 273. 3. micchodayeNa micchattamasaddahaNaM tu tacca atthANaM para fazeru fark af Hot I-Gonata.; Jivakanda, 15 4. 164: Fura: 1 39: 1-Tattvarthasutra, 6.1-2 prAcAryaratna zrI dezamUSaNa jI mahArAja abhinandana grantha

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influx of Karma particles. The Karma particles which come to the soul as a result of influx then become associated with the soul. This process is known as bonding (Bandha). The bonding of Karma particles has four aspects : Nature (Prakrti), i.e., the kind (knowledge-obscuring, deluding, etc.) of Karma quantity (Pradesa), i.e, the number of Karma particles; duration (Sthiti), i.e., length of association; and, fruition (Anubhaga), i.e. the intensity of consequence of Karma. The nature and quantity of Karma that become associated with the soul depend on the nature and intensities of the activities (Yoga) which caused the influx. In other words, the intensity of desire or thought-activity, intentional or unintentional character of activity, dependence of the act upon living and nonliving substances (Adhikarana) and one's own position and power determine the kind of Karma and the number of Karma particles which are attracted towards the soul. This has been described by Acarya Umasvami in Tattvarthasutras : Tivramandajnatajnatabhavadhikaranavisesebhyastadrise sah The duration and fruition of Karma are determined by the passions (Kasaya) and the state of mind. of the living beings. This has been stated in Gommatasara Karmakanda: joga payadipadesa thidianubhaga kasayado honti aparinaduchhimesu ja bandhatthidikaranam natthie The nature and quantity bonding of Karma are caused by thought-activity, and duration and fruition bonding, by passions. In the eleventh stage of subsided delusion (Upasantamoha), where the deluding Karma exists in a passive state and does not operate (i.e., is not subject of modification), and in the twelfth delusionless (Ksinamoha) stage and in the thirteenth stage of active omniscient conqueror (Sayoga Kevali), where the passions have been destroyed, there is no cause for bonding. In the fourteenth stage of inactive omniscient, there is no bondage. The fourteen spiritual stages have been described below. There are thirty-nine different kinds of activities that lead to the influx and bonding of Karma particles. These include the activities of the five senses (of touch, taste, smell, sight and hearing), activities involving the four passions (anger-Krodha, pride-Mana, intrigue-Maya and greed-Lobha), activities involving violence (Himsa), untruth (Asatya), stealing (Steya), unchastity (Abrahmacarya) and worldly attachment (Parigraha), and, rational activities (Samyaktva), irrational activities (Mithyatva), experimentation (Prayogakriya), mental pain to oneself or others (Paritopikikriya), infatuated desire to see a pleasant or unpleasant object (Darsanakriya), etc.. The activities of the worldly soul have also been classified in the following manner: There are 3 phases of each activity, determination (Samarambha), preparation (Samarambha) and commencement (Arambha). Each one of these may involve the activity of mind, speech and body, giving 9 variations. A person can do the act himself, can get it done by others or can just give the approval for the act. Thus we get 9x3=27 types of activities. These 27 types multiplied by 4 different passions (anger, pride, intrigue and greed) yield 108 different shades of activities. Thought-Activity and Spiritual Stages (Gunasthana) of Soul A worldly soul can have the following five different kinds of thought-activities : 1. P engerafortfarasurafia: 1-Tattvartha., 6-6 2. jogA payaDipadesA ThidiaNubhAgA kasAyado hoti fargfogott y suffemati of I-Gomalasara Karmakanda, 257 3. See Bibliography, Reference No. 2 jaina tasva cintana : prAdhunika sandarbha

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1. Subsidential (Aupasamika) arising from the subsidence (Upasama) of deluding Karma. 2. Destructive (Ksayika) arising from the shedding of destructive Karma. 3. Destructive-subsidential (Ksayopasamika) arising from the partial shedding, partial subsidence and partial operation of destructive Karma. 4. Operative (Audayika) arising from the operation of Karma. 5. Intrinsic or natural (Parinamika) which are the characteristic thought-activities (Bhava) of a soul. These are not caused by Karma. Development of such thought-activity by a worldly soul leads to self-modification. There are fourteen spiritual stages (Gunasthana) which are distinguished by the kinds of thoughtactivities of the soul. These spiritual stages and the corresponding thought-activities are shown in the following table : No. Spiritual stage Thought-activities Deluded or irrational (Mithyatva) Operative Indifferent, neither rational nor irrational (Sasadana Natural or intrinsic Mixed, partially rational (Misra) Destructive-subsidential Vowless rational (Avirata Samyaktva) Subsidential, Destructive. Partial vow (Desavirata) Destructive-subsidential Imperfect vow (Pramattavirata) Destructive-subsidential Perfect vow (Apramattavirata) Destructive-subsidential New thought activity (Apurvakarana) Subsidential Advanced thought activity (Anivsttikarana) Subsidential, Destructive Slight delusion (Suksmasamparaya) Subsidential, Destructive Subsided delusion (Upasantamoha) Subsidential, Destructive Delusionless (Ksinamoha) Subsidential, Destructive Active omniscient conqueror (Sayoga Kevali Jina) Destructive 14. Inactive omniscient (Ayoga Kevali) Destructive The spiritual stages have been described in Gommatasara Jivakanda as follows: jehim dulakkhijjah te udayadisu sambhavehi bhavehin jiva te gunasanna nidittha sabva darsihin10 The thought-activities caused by the operation, etc., of Karmas determine the spiritual stages of the soul as has been stated by the omniscient. inimisvooooos miccho sasana misso avirada sammo ya desvirado ya virada pamatta idaro apuvva aniyathi suhamo yall The spiritual stages are : Delusion, downfal, mixed, vowless rationalism, partial vow, imperfect vow, perfect vow, new thought activity, advanced thought-activity, slight delusion, and : 1. jehi dulakkhijja te udayAdisu saMbhavehi bhAvehi 19 TOT Tor fufeest #realfa -Gomata., J.K. 8 2. miccho sAsaNa misso avirada sammo ya desavirado ya facat que att anpa afurae ft JET TI-Gomata., J.K., 9 516 prAcAryaratna zrI vezabhUSaNa jI mahArAja abhinandana grantha

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ubasanta khinamoho sajogakevalifino ajogi ya caudasa jivasamasa kamena siddha ya nadavval subsided delusion, delusionless, active omniscient conqueror and inactive omniscient. After the last spiritual stage, the soul becomes liberated (Siddha). The fourteen spiritual stages are steps taken by a worldly soul to gradually change its thought-activities from those caused by Karma to its (soul's) natural characteristics ones. The Karmas of various kinds undergo subsidence, become inoperative and are destroyed gradually. The process is basically one of attaining rational perception, rational knowledge and rational conduct which ultimately results in salvation (Nirvana). This process has teen described in the above gatha. (Also see Karmakanda gatha 257 cited above). Stoppage (Samvara) and Shedding (Nirjara) of Karma Absence of all desirable and undesirable thought-activities, achieved through self-modification, leads to the stoppage of influx of Karma particles. Self-modification, meditation and penance also lead to the shedding of Karma particles by the soul. This type of shedding which is shedding without fruition is known as Avidaka Nirjara. The Karma particle are shed by the soul after their fruition as well. Such shedding is known as Savipaka Nirjara. It is evident from the discussion of the thought-activities (Yoga) that the thoughtactivities like mental pain to oneself or others (Paritapikikriya) should be absent during penance, fasting and other religious observances. Otherwise, they will only lead to the influx of undesirable Karma. Further, the religious observances should not involve any passion, pride, show, desire to accumulate good Karma (Punya), fear of undesirable Karma, etc. Pseudo-Karma (Nokarma) In addition to the Karma particles, there are pseudo-Karma (Nokarma). These basically constitute the environment and circumstances of a worldly soul such as home, school, temple, book, teacher, economic and political atmosphere, climatic conditions, medicine, etc. Sometimes, these prove to be the determining (Nimitta) in certain events in the life of a worldly soul. Some pseudo-Karma are part of the environment of a living being that happen to be present just by chance, in many instances. Some are accumulated by the worldly soul as stated in Gommalasara Karmakanda : deho dayena sahio jivo aharadi kammano kammam padisamayam savvangar tattayaspinda ovvajalama Due to the association of the body, Karma and pseudo-Karma are attracted by the soul every moment towards the entire body like a hot ball of iron in water. The pseudo-Karma have been described in detail in Karmakanda gathas 69-89. The pseudo-Karma are not Karmas but they appear to play the role of Karmas. In other words, sometimes the course of events taking place in the presence of pseudo-Karma may lead to the delusion of fruition of Karma particles. Thus many events in the life of a living being could be caused just by pseudo-Karma and a person may incorrectly assume that such events are the consequences of Karma. Let us consider a few examples. In a train accident or a natural disaster, all the people involved may feel that it was caused by their Karma which may not be true. A student failing in examination may blame his undesirable Karma 1. ubasaMta khINamoho sajoga kevalijiNo ajogI ya 7 samar fear 21 -Gomata., J.K. 10 2. deho dayeNa sahio jIvo Aharadi kammaNo kamma aftuwa waajiri aruefaz part I -Gomata., K. K. ? jaina tattva cintana : prAdhunika sandarbha

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while it could be just the mood of the examiner which may be responsible for his failure. A businessman making a profit or suffering a loss may feel that the profit or loss is the result of his Karma but it could be due to the change in the economic or political factors beyond his control or just by chance. In the case of a person arriving late for an interview and not getting the job, it could be the traffic or rain storm and not his Karma. A person may accumulate large amount of wealth as a result of a few intelligent decisions or some favorable chances or some shrude moves or even some dishonest deals. Karma does not have to be necessarily responsible for this. However, it is not possible for us to determine which event is the consequence of Karma and which event is caused by pseudo-Karma and that happiness is the state of mind which an individual can attain regardless of Karma and Nokarma. This is stated in gathus 60-62 of Pancastikayasara quoted above. Happiness and grief are the results of thought-activities of the individual self, Karma and pseudo-Karma are only the external causes. It should be noted that the pleasant-feeling-producing (Satavedaniya) Karma can be changed into unpleasant-feeling-producing (Asatavedaniya) Karma and vice versa as described below. Transformations of Karma From the above discussion, it is evident that there is an intimate relationship between the thoughtactivities (feelings, passion and emotions) of an individual and the influx, bonding, fruition, stoppage and shedding of Karma particles. The feelings and emotions also lead to the following transformations of Karma particles which are in the possession of the worldly soul, as described in Gommatasara Karmakanda : vandhukkatthanakaranam sakkamamokattudirana sattam udayuvasimanidhatt nikacana hodi padipayadi1 There are ten modes (Karmas) affecting each subclass of Karma which are as follows: 1. Bonding (Bandha) 2. Increase (Utkarsana) in the duration and fruition. 11 3. Decrease (Apakarsana) in the duration and fruition. 4. Transferrence (Sankramana) of one subclasses of Karma into another subclass of the same kind of Karma, for example, the pleasant-feelings producing (Satavedaniya) Karma can be transformed into unpleasant-feeling-producing (Azatavedaniya) Karma and Asatavedaniya, into Satavedaniya Karma.2 5. Premature operation (Udirana). 6. Existence (Satta). 7. Operation (Udaya). 8. Subsidence (Upasama). Karma particles are prevented from operation for a limited time. During this time, they may suffer transference and/or, increase or decrease of duration and fruition. 9. Nidhatti. This means that Karma particles are prevented from operation for a limited time. During this time, they are neither brought into operation prematurely, nor transformed into those of another subclass, but they may suffer increase or duration and fruition. 10. Nikacana. In this case, the Karma particles are prevented from operation for a limited time during which premature operation, transference and increase or decrease in duration and fruition cannot occur. 1. baMdhukkaTThaNakaraNaM saMkamamokaTTudIraNA sattaM udayuvasAmaNidhattI NikAcaNA hodi paDipayaDI / - Gomata., K.K.437 2. See Bibliography, Reference No. 5. prAcAryaratna zrI dezamukha jI mahArAja abhinandana grantha sit

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Transference is of five kinds : uvvelanavijjhado adhapavatto gumo ya savvo ya sankamadi jehin kammam parinamavasena jivanami There are the following five kinds of divisions (Bhagaharas) by which Karmas, by the thought-activities of souls, are transformed into other Karmas. 1. Udvelana Sarikramana, the transference in which one type of material Karma is transformed into another without the following three kinds of thought-activities : Adhaha (downward), Apurva (new) and Anivitti (advanced). Vidhyata Sankramana, the transference occurring when the soul bas slight purity of thoughts. In this case, the duration and fruition are reduced due to such thought-activities. 3. Adhahapravrtti Sankramana, the transference occuring in the material Karma from one type to another during their bonding. 4. Guna Sankramana, the transference in which the number of material Karma particles changes by several orders of magnitude. 5. Sarva Sankramona, the transference of all material Karma particles in the possession of the soul. The above concepts jpdicate that the soul can modify the material Karma particles in its possession by by appropriate thought-activity. Thus it is the soul and not Karma which is more powerful. Details of transference have been described in the Jain scriptures. MODERN SCIENCE AND THE THEORY OF KARMA Modern Science "Science is the product of man's attempt to understand himself and the world in which he lives; it embodies knowledge about the natural world and ourselves, and it is organized in a systematic fashion derived from experimentation and observation." Science is the study of natural phenomena-matter, energy, life processes, etc. Thus science helps in upraveling the nature of things (Vastusvarupa). At present, there is no direct scientific experimental evidence which can support all aspects of the theory of Karma-it is no possible to perform any experiments on a soul. Nevertheless, many features of the theory of Karma have their parallel in modern science and the principles on which the Jain Karma theory is based are the same as the basic tenets of modern science, According to modern science, all natural phenomena occur because of the intrinsic attributes of the substances involved. The gathas 60-62 of Pancastikayasara quoted above, conform to this principle of modern science. The theory of Karma may be considered as the interactions between soul and material particles which occur due to the thought-activities of a living being and due to the attributes of soul and the particles of matter. Let us consider a few natural phenomena. Water from rivers, lakes and oceans is evaporated by the rays of the sun. The water vapor rises, clouds are formed and it rains. Thus rain results from the interactions between water, solar energy, atmospheric particles, wind, etc. Such interactions occur due to the intrinsic properties of matter and energy. Charcoal burns because atoms of carbon have the capability of combining with atoms of oxygen, each atom of carbon combining with two atoms of oxygen to form carbon dioxide. When 6 X 10 atoms of carbon combine with 2x6x 10 atoms of oxygen 1. zoo 01998 TUTT I **faf H ETHET ATTI --Gomata., K. K., 409 2. See Bibliography, Ref. No. 6 jaina tatva cintana : prAdhunika sandarbha EUR

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to form carbon dioxide, 94 kilocalories of heat are evolved and on one can change the amount of energy released in this process. However, if a limited supply of air is passed through hot coke (carbon and ash), carbon monoxide is formed in which one atom of carbon combines with one atom of oxygen. This is an example of a chemical reaction being affected by the environment. The phenomenon by the presence of some substances which themselves remain unchanged in the process, is another example of a chemical reaction being influenced by the environment. This may be compared with the concept of the pseudo-Karmas and Karmas creating the environment for the thought-activities (Yoga) of a living being and the innate transformations of the soul. However, it is not possible to draw an exact parallel because the innate transformations of the soul, and the mechanism of interaction between soul and material particles are beyond experimentation. Living and Nonliving Beings in Modern Science "Livings things have certain characteristics, none of which by itself is sufficient to define them as being alive, but which, when taken together, enable us to distinguish them from nonliving. The capacities for growth, maintenance and reproduction, movement, responsiveness, change--these are the properties of the living.". Science has not been able to determine what imparts all these characteristics to the living beings. It is the soul which does that according to Jainism. Further, modern science says "Life is characterized by the capacity to perform a series of highly organized interacting processes that occur within a definite framework."2 There are certain large molecules kaown as nucleic acid which are informational molecules. These are DNA (deoxyribonucleic acid) and RNA (ribonucleic acid). DNA can reproduce itself and it contains within it the information for directing the synthesis of proteins. DNA is like a blueprint which resides in the nucleus of the cell. RNA is the transcriber and translator of the genetic code which is the symbolic message that directs the cell to produce specific substances. "A gene is a linear stretch of the DNA molecule that contains the information for producing a protein chain."3 Genetic changes (mutations) are produced in a cell or an organism when one nucleotide (building block of the nucleic acid) is exchanged for another. These concepts are parallel to the Jain concept of the physique-determining Karma. However, there are some important differences between the two concepts. First according to the Jain concepts, the Karma particles cannot be detected by any means, and second heredity plays an important role in the case of genes but it does not play the same role in the case of Karma particles. Nevertheless, the parallelism between the concept of informational molecules and the theory of Karma is significant. Influence of Feelings and Emotions on Life Processes Our feeling and emotions have a profound influence on our body. Dr. Martin Stein of Mount Sinai Medical Center of New York studied six men whose wives died of breast cancer. He found that each one of them "showed marked changes in their lymph cells, which help guard against disease. ... Thus the grief of their wives, illness and death had put them at a greater risk to developing some kind of illness themselves "4 Scientists have also discovered "that our brains, which are responsible for making us feel the complicated sensation we call pain, contain endorphins, natural analgesics that are, milligram for milligram, several times more potent than morphine." These natural pain-relieving substances, endorphins, are particularly con. centrated in the limbic system which is located in that part of the brain which is closely linked with strong emotions. The chemical system of our body is controlled by the brain. The endocrine system consisting of about a dozen glands in our body, reacts to mental stress. When a man is under tension, adrenalin from his adrenal glands gets into his bloodstream and hearts to beat faster. Some hormones from his pituitary gland at the base of the brain, raise his blood pressure. These effects can give him a heart attack or stroke. Even the 1,2,3. See Bibliography, Ref. No. 6 4. Ibid, Ref. No. 7 170 pAcAryaratna zrI dezabhUSaNa jI mahArAja aminandana anya

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immune system of our body which protects us from infection, is influenced by cur feelings and emotions. People in stressful situations are more likely to develop such problems as sore throat, influenza, etc. . Just as negative emotions like grief and anger produce adverse effects on our body, the positive emotions help in preventing and curing illness. Thus the secret of good health, longevity and happiness lies in a life of nonviolence, being at peace with oneself and with our environment. The above discussion indicates the effect of our thoughts and emotions on the life processes which involve material particles (the various chemicals in the body). The Jain theory of Karma also involves the effect of our thought-activity and passions on material Karma particles. It should, however, be remarked that Karma particles are different from the chemical substances in the body. Effect of Environment on our Feelings and Emotions The fruition of Karma is the process involvin the effect of material particles on the living being. Again, it is beyond the realm of modern science to study such effects. However, there are many instances in which our environment, which is our pseudo-Karma according to the Jain principles, influences our thought-activities. Psychologists believe that our frame of reference and self-image are established early in life. These serve as guides in our later life. (This is like our past Karma affecting our present). Researchers have found that windowless classrooms and artificial lights are not conducive to learning. Sun light has been found to affect our mood and consequently the biological processes in our body. The sight of a beautiful piece of art, the meeting with our relatives and friends, watching a horror movie, etc., give rise to different kinds of thoughts and feelings. However, a person can develop his inner strength and may not let the environment influence his thought-activity and feelings. Similarly, a person can develop the capability to control the effect of fruition of Karma on his thought-activity and feelings. Some Parallels of Transformations of Karma The Jain Karma theory implies that the material Karma particles associated with the soul of an individual contain information on the past thought-activity and passions of the individual. There could be some code for recording the nature (Prakrti), duration (Sthiti), fruition (Anubhaga), etc.. and the transference could involve altering this coded information by means of the appropriate thought-activity. This can be compared to the informational role of the nucleic acids, the functioning of our memory and the memory of a computer. Of these, so far, only the working of the memory of the computer is best understood. Modern computers store bits of information in extremely tiny cells. Each cell can store one bit of information and is a two-state device, one state representing a zero (0) and the other state, a one (1) The different characters are represented by different sequences of O's and 1's. For example, the sequence 11000001 represents the letter A and the sequence 11100011, the letter T. The contents of the memory of a computer can be easily changed by altering the sequences of O's and l's stored in the various cells. Very little is known about the functioning of the memory of a living being. "The task of RNA is to act as a copy of the genes and pass on this impressed blueprint for the correct construction of bodily proteins. In theory, therefore, the ability of RNA to handle information seemed to make it a suitable agent for the handling of memory.... Memory has three ingredients-registration, retention and recall...If RNA is the chemical that, by having its molecular pattern altered during registration, is the card index basis of memory, this fact does not explain how the card index is either maintained (retention) or used (recall)." However, learning a new solution to a mathematical problem or the new address and telephone number of a friend, for setting something, etc, constitute changes in the information stored in our memory. The new and developing field of genetic engineering involves manipulation of the genes, i.e., modifying the information stored in them. These are some examples of modifications of 1. See Bibliography, Ref. No. 7 2. Ibid, Ref. No. 8 3. Ibid, Ref. No. 9 jana tattva cintana : mAdhunika sandarbha

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stored information. The mechanism of the various aspects (nature (Prakrti), duration (Sthiti), fruition (Anubhaga), etc.) of bonding and of the various types of transference of Karma particles is not understood. However, the phenomena of bonding and transference of Karma, which involve storage and modification of information, seem to be similar to the working of the memory of computer, the modifications of the information retained by us and the techniques of genetic engineering. CONCLUSIONS It is evident from the above discussion that the Jain theory of Karma conforms to the fundamental concepts of modern science. A detailed scientific study of Karma theory and further researches in the field of biology are expected to reveal many more important similarities between the theory of Karma and scientific knowledge. I am greatly indebted to my teachers of Jain religion. Pandit Kailash Chandra ji Jain Siddhantacarya and Pandit Daya Chandra ji Jain Shastri of Ujjain. I also express my deepest gratitude to Pandit Phool Chandra ji Jain Siddhantacarya for a number of valuable and highly illuminating discussions. BIBLIOGRAPHY AND REFERENCES (1) Pancastikayasara by Acarya Kundakunda, Translated by Prof. A. Chakrvartinayanar and Dr. A. N. Upadhye, Published by Bharatiya Jnanapitha, New Delhi. Gommalasara Karmakanda by Acarya Nemicandra Siddhantacakravarti, Translated by J. L. Jaini, Brahmachari Shital Prasad and Ajit Prasad Jain, Published by The Central Jain Publishing House, Ajitashram, Lucknow. Tattvarthasutra by Acarya Umaswami, Translation and Exposition by Pandit Phool Chandra Jain Siddhantacarya, Published by Varni Granthamala, Varanasi. (4) Gommatasara Jivakanda by Acarya Nemicandra Siddhantacakravarti. Translated by J. L. Jaini and Brahmachari Shital Prasad Jain, Published by The Central Jain Publishing House, Ajitashram, Lucknow. (5) Tirthankara Mahavira aur Unaki Acarya Parampara by Dr. Nemi Chandra Jain Jyotisacarya, Published by Jain Vidwat Parishad, Sagar, M. P. Biology- A Human Approach by I. W. Sherman and V. G. Sherman, Second Edition, Published by Oxford University Press, New York, 1979. How The Mind Affects Our Health by Laurence Cherry, article published in The New York Times Magazine, November 23, 1980. Fertility To Mood, Sunlight Found To Affect Human Biology by Jane E. Brody, article published in The New York Times, June 23, 1981. (9) The Body by Anthony Smith, Published by Walker and Company, New York, 1968. (8) Doctrine of Karma *Almost all religions admit that gain or loss, pleasure and pain is the result of Karmas but Jalnism has scientifically indicated how and why Karmic matter is attracted and bounded with soul. How Karmas can be stopped and destroyed ? Bhagavan Mahavira Aura Unaka Tattva Darsana, p. 882 *Combination of Karmic matter with Jiva is due to Yoga. Yoga is the action of mind, speech and body. The opportunity for combination is created by Bhavas or the affective states and such affective states are due to desire, aversion and perverse cognition-Pancastikayas ara, 148. prAcAryaratna dhI vezabhUSaNa jI mahArAja abhinandana anya