Jain Journal 1972 10

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 34

OCTOBER, 1972
To say that the germ plasu has capacities and the complexities to develop the parts of an organism is almost similar to the doctrine of Karmana Sarira which is no more than a collection of potential forces working out the gross body of an animal. The Jaina doctrine may be presented as not only not to contradict any of the scientific standpoints but to throw light on many of the dark and as yet unexplained problems of Biology. Take for instance, the germ-plasm itself. Observation and experiment have shown that it is not an absolutely inert dead matter. Biology has been forced to admit that the germ-plasm has rudiments of life in it. But definite manners of operation and operation towards a definite end require more than life for their guidance. The millions of male ciliated cells, for instance, pressing round the ovum are all living substances; how is it that only one out of these millions penetrates to the nucleus of the ovum in order that the two sexual cells of both parents may coalesce into the formation of the impregnated egg-cell, i.e., the individual stem-cell or the "Cytula", as it has been called? Attempts have been made to account for this coalesecnce of the nuclei of the spermatozoon and the ovum by saying that they are drawn together by "a mysterious force", by attributing to them "a chemical sense activity", by supposing that the two parent cell nuclei approach each other guided by an instinct of sensitive perception akin to "smell", by ascribing to the two nuclei, a sort of mutual amorous attraction "a kind of erotic chemicotrophism". These are at best figurative expressions concealing the admission that the fact of coalescence of the parent cells is inexplicable even on the hypothesis of life. Jaina philosophers on the contrary say that the joining of the parental nuclei is not a fortuitous event; the coalescence is effected by the Karmana Sarira with the self immanent in it, in order that a new gross Body may be made for its re-incarnation.
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The Jaina doctrine is that a Kārmaṇa Sarira does not work upon any and every germ-plasm at randum. It chooses, rather is drawn towards that germ-plasm which is most suitable for developing of its general and individual features. The Karmaṇa Sarīra that has the capacity of evolving a lion's Body would thus be drawn towards the germ-plasm of a lion. And in the same manner, the Karmana Sarira which on account of its acts done in its previous lives is to incarnate itself in a Body having certain uncommon and peculiar features would be naturally drawn towards the germ plasm of the people of the family in which those features are conspicuous.
The Jaina theory attempts to offer an explanation where explanation is not practically forthcoming. With Weisman it admits that the germplasm is not modified by the modifications in the body-cells. With the