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Biology in Jaina Treatise on Reals
12. The volitions of the living beings generally represent the mental modes called emotions. They form an important part for psychological studies. It is said that they have three concommittant characteristics- (i) conscious (ii) behavioral and (iii) physiological. They may be desirable as well as undesirable. Their affectivity, intensity and temporal duration varies widely. They may arise due to (1) sensory and other situations (11) cognitive and (111) social factors and impulses. They effect our body and mind.
The primary volitions are said to be four in number-hapiness, sorrow, fear and anger on individual level. There may be others like love and hate, pride and shame, guilt and remorse on social level. There may be evaluative volitions also like appreciation of arts, humour, religion and wornders of nature etc. In addition, there are many volitions of mixed nature like jealousy, bestowing regards and blessings etc. Our behaviour, personality and other characters depend upon these volitions along with many other factors.
The psychology does neither recognise the existence of soul nor karma theory. It indicates the origin of volitions on physiological (visceral feedback theory, stimulation of dorsal thalamus), neurophysiological (activation of limbic area of forebrain and brainstem) and cognitional basis. Some behavioral theories are also there. They are based on the existence of centres for different emotions in brain. However, it is pleasing to note that psychology has similar resultant description about volitions.
In contrast, the Jainas point out that the volitions are the resultant effects of the evergoing karmic accumulation and dripping processes associated with the emboided soul. Preliminarily, self-generated, provoked, mixed and karma-generated psychic karmas are involved leading to physical karmic processes of outer manifestations in terms of varied physical changes. The karma theory indicates the volitions to be the resultant effects of earlier earned or current feeling producing (pleasure, pain) and deluding (passions and instincts) karmas. In addition, it also adds that all these volitions cause the influx of newer karmas for carry-over results. It must, however, be pointed out that they are prodominantly individual-based. They have mentioned almost the same types of volitions as psychologists but due to predominantly karmic origin.
The basic question might be asked what is karma ? The Jainas point out they are made up of very fine material particles having 4-touch (hot, cold, positive, negative) character- called as karmons. Infinite karmon particles may form an aggregate called karma capable of homolocation and mutual contact with the soul. They form the karmic and luminous body associated with soul for transmigration. It is said that this karmically embodied soul enters the wombs at the precise instant of fertilisation which carries the emotional characters along with the genes, brains and environment. Thus, the Jainas agree that the karma is not the only factor for emotions, but it is one of the determining factor. The fine size of karmas does not allow us to equate them with the microscopically
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