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different products, depending on the experimental conditions. In any given situation, characterized by the presence of a set of Karma and pseudo-Karma in one's possession, any individual may have (or may lack) the willpower to mould one's feelings and emotions. Consequently, the person can control, to a lesser or a greater extent, the experience of the Karma in his/her possession and he/she can also influence the influx of new Karma particles. 5 This is the phenomenon of mind over matter.
The realization of the fact that soul is different from the matetial particles (Karma and pseudo-Karma) and that a pure soul is not influenced by material particles is known as the science of differentiation (Bhedavijñäna). This leads to penance (Tapa) which is the absence of feelings and emotions-absence of all desires. This causes sheddings of Karma and cuts of the influx of new Karma particles. Eventually, the soul sheds off all Karma particles and attains salvation (Nirvana). Accordings to Jainism, each individual pure soul is God. It has the attribures of infinite perception (Anant Darsana), infinite knowledge (Ananta Jñana) and infinite bliss (Ananta Sukha). Obviously, having the desire to attain salvation or the desire to accumulate 'good' Karma is improper. The right way is just to inculcate human qualities to live every moment of life being guided by the three jewels of Jainism. However, this is a difficult path and one can only try one's best.
The Doctrine of Seven Aspects, Relativity and Quantum Mechanics
The Jain doctrine of seven aspects (Syāduāda or Anekānta) is unique in Indian Philosophy. It states that the result of an observation depends on the viewpoint of the observer. There are seven aspects which are useful in the observation and interpretation of the entities and events that occur in the universe :
1. The positive aspect (Syādasti). 2. The negative aspect (Syätnästi). 3. The confluence of positive and negative aspects (Syädastināsti). 4. The inexpressible aspect (Syadavaktauya). 5. The positive inexpressible aspect (Syādasti Avaktavya). 6. The negative inexpressible aspect (Syānnāsti Avaktavya).
7. The confluence of positive and negative inexpressible aspect (Syādastināsti Avaktavya).
It is rather difficult to understand the full implications of the doctrine of the seven aspects. On the surface, the positive, negative and inexpressible aspects, and, their confluence appear to be inconsistent, but, these different aspects are quite compatible with each other. For example consider the following:
(a) Is a tea kettle indestructible ?
According to the law of conservation of matter and energy, the tea kettle is indestructible. This is, say, the positive aspect. However, the tea kettle is
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