Jaina Karmaology

Author(s): N L Jain
Publisher: Parshwanath Vidyapith

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Jaina Karmology notes will serve to evaluate the status of our scientific knowledge during the Akalanka period of eighth century which is taken as a dark period in the history of eastern science.
After completing the first stage of translating chapter 2 and 5 of Rājvārtika under the INSA project, I am encouraged by Shri Navin Bhai Shah of Navdarshan Society for Self-development, Ahmedabad to undertake the second stage of translating the above text-this time chapter 8 (and some other chapters later ) in the first instance containing basic tenets of Karma theory of Jaina system. The chapter 8 is most important as it deals with the Karmology in four-fold details. This theory is the basis for encouraging religiosity and hence better life. It is related not only with the present but it foretells the past and predicts about the future as the canons indicate.
Almost all Indian systems have Karma theory in this or that way. However, the Jaina theory excels over others as it does not only have qualitative details but it has quantitative details also in other texts. It represents the scientifically mechanistic law of cause and effect with a special character of mutation (dynamism) impressing upon the importance of personal efforts to make one's own destiny. As will be noted in supplementary notes of related aphorisms, it has a psychological aspect too, partially amenable to Weber - Freshner equation. Navin Shah has tried to apply this theory in improving management and reducing stress of urbanisation and industrialisation. It, thus, seems to be an all-perspective theory towards betterment of life not only externally but internally also.
The term 'Karma' means activity/actions by the living being - volitional, vocal or physical. The livingness means activity. If there is no activity, there is no life. Many actions are deluding, selfish or attachmental, while many are otherwise. The Karma theory promotes the Gita sermon for non-attached, non-deluding, non-selfish or desirelessness for the effects of actions for useful, happy and worldbenefitting life. It promotes self-elevation alongwith public elevation morally and physically.
In general, the Karma theory aims at individual - based spiritual upliftment. It is just unfortunate that this spiritualism has taken us too far to become self-centered, egoistic and selfish. The individual of spiritualism became an isolated system. The isolationism has its good