Journal of Gyansagar Science Foundation 2013 04 01

Author(s): Sanjeev Sogani, Vimal Jain
Publisher: Gyansagar Science Foundation

Page 20

Abstract
Jain Karmic Theory and Genetic Science
Prof. (Dr.) Sohan Raj Tater
Former Vice Chancellor, Singhania University Mob: 9829650702; E-mail: Sohan_tater@yahoo.co.in
The law which regulates the doctrine of karma is based on the principle of "Cause and effect". The saying "as you sow so you reap" present the whole doctrine in a nut-shell. Every action, whether mental, vocal or physical, is a sowing of the "seed", or in the technical language of Jaina Philosophy the engendering of karma. In the act of sowing the seed or engendering the karma, the soul has the choice of acting or retaining from action, but once the seed is sown or karma engendered, its freedom is replaced by an inevitable liability to bear its consequences. This is what constitutes the bondage of soul. Karma, therefore, is a kind of force, which compels the soul to bear the consequences of its right or wrong actions, and this force originates in the very action itself, which is performed by the soul and at the very moment of its performance.
We are basically made up to cells. Every cell has a nucleus and cytoplasm. Nucleus has chromosomes. Each chromosome has many genes. Genes are made up of DNA molecules. Our vital activities are governed by the genes. No two persons are similar in their genetic constitution. We work differently because of our difference in genetic constitution. The activities of genes are governed by the environment. It is the environment which modifies the expression of genes of the individual. Therefore if a "bad" individual is put up in "good" environment, his bad activities (ppa karma) will be reduced to some extent and vice-versa, so the role of environment is equally important for the "ppa karma" and "puya karma" activities of the individuals.
The doctrine of karma conceives karma as constituting a very fine kind of matter aggregates. All living beings of world contain the same genetic codes. This research work bring forth the possibilities that the individual pudgalas (karmic particles or karma vargas) i.e. the karma create genes. Genes and karma both determine the life cycle and inheritance of all living beings. Genetic science says, "we are what because of our genes. Tirthankaras have said since very beginning "we are what because of our karmas". Genes not only bear the genetic traits of their parents but these also represent the karma performed by individual. Karma body possibly controls the activities of the genes. With this research work I arrived at the conclusion that karmas are the cause and genes are their effect (fruits). Karmas direct, instruct, motivate genetic codes and genes to function and mutate accordingly.
Jain Philosophy in Modern Scientific Perspective
Dr. N. L. Kachhara
Former Director of Kamala Nehru Institute of Technology Mob: 9214460622; E-mail: nikachhara@yahoo.com
Jain philosophy is unique in the sense that it does not accept any Creator or Supernatural God like many other philosophies. It explains the phenomena of both the living and the non-living worlds by propounding the existence of real substances that are independent and distinct; every one of them functions by its own set of rules. All real substances are eternal, powerful in their own right and cannot be destroyed by one another. The real are not absolutely permanent but are transitory-permanent that is they undergo transformation, according to the set of rules, maintaining their essential characteristics. This special feature of the substances gives rise to creation of the world as we know without intervention of any other Creator power. The transformations in the substances are based on the principle of causality, an approach which is also the foundation of modern science. From this perspective the Jain philosophy is rightly called a scientific philosophy.
Modern Science has proceeded on experimental verification of its laws and theories, but such verification is often difficult in case of real substances which are metaphysical in their scope. But the Jaina tenets being facts, as pronounced by omniscient Lord, compare well with scientific findings where ever science has reached a conclusive stage. In other matters in which the scientific findings are still in initial stages and no concluding opinion has been reached the Jaina tenets, particularly in the living world, provide truths that
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