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The Jaina Theory of Karma and Current Scientific Views : (105)
Despite the fact that karmavāda goes ahead of physical factors, it is not possible to get rid of the illnesses, diseases and defects without medicinal or meditational treatment. It is now agreed that these could be regulated, transformed or directed for betterment by creating special conditions of mind and body through meditation and following internal and external austerities (i.e. various controls on foods). This process is supported by experimental observations. We do not know whether there is dissociation of karmas in these operations. Even if it' is, we are not in a position to put it in chemical or physico-chemical terms, as we have no knowledge of any definite atomic combinations existing in the karmas, on the basis of which one could devise a mechanism. The energy or wave nature of karma can afford a supplementary role for them in supplying additional energy for the operations taking place in body or brain to make them slow or fast. It might be agreed that waves of karmic vargaṇās must be different from astral, electrical, luminous or taijasa body waves. Thus, the karmas cannot realize in the form of glandular secretions, their energy may affect the speed and amount of secretions. Instead, it is physiologically definite that the foods intaken in any form undergo changes and transformations in different essential complex compounds under specific conditions obtainable in different parts of the body to yield required secretions for better living and behaviour. Thus, any form (solid, liquid, gas or energies of physical, mental and vocal actions) intaken should be designated as karma as Ohira has suggested. It may not be to the liking of karmavādins, but this seems the best way for us under the current set of knowledge. Thus, the goodness or badness of karma becomes un-necessary. The idea has been imposed by the society in the days of origin of karma theory. As a proof, one could tell you that there seems to be a baffling mutation in denoting our actions as good or bad. It has been normal contention that good karmas lead to health and wealth and that violence, stealing, lying are bad karmas. Now-a days, it is seen that people involved in these types of activities seem to be enjoying the effects of good karmas suggesting the mutation between good and bad karmas. That is why these activities are alarmingly increasing without appreciable repercussions from the society. This could have been the case in the
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