Science And Jain Philosophy

Author(s): Raksha J Shah, Abhijit Muni, Pooja Banthia
Publisher: International Conference on Science and Jain Philosophy

Page 144

International Conference on Science and Jain Philosophy 2016
These differ from Kachhara's nomenclature of these eight karmas but the aim is similar. Our system tries to unify the concept of the types of the eight karmas as well as describing their functional properties in a broad sense. For example, we can measure emotions, knowledge, executive ability and spiritual strength, but in contrast we don't know what the four embodiment factors are coded for the next life.
In a way Quotients reflects qualities of the Soul (Mardia's Book) as given in Table 1; the higher the life quotients, lower the karmic matter. In contrast, the first four karmic components reduce the Quotients by defiling, obstructing or obscuring the inherent elements of the Soul. The Codings are rules that define an individual,
The abbreviations EQ and IQ are well-known, XQ and SQ are not. XQ is also known as uirya, or the quality of energy, and the generator of the vibrations of body, mind and speech. SO is controlled perception, and measures a person's spiritual level. It is high in a person with divine qualities, for example, it is the highest in Tirthankars. SQ increases as this karmic matter is at zero level.
The Genetic Coding is well-known, but not Bio Coding. The Jain interpretation of Bio Coding, however, goes well beyond mere DNA - it includes codes for heavenly beings and beings from hell, in addition to codes for earthly beings, both human and animal. . The Psyche Coding is a major part of "personality". The Environmental Coding is related to what is conducive or non-conducive for a Jiva. The Actuarial Coding is deemed to be the length of life span of a Jiva.
3. Nemichandra's examples of the eight Karmas and our model Here now we give the traditional sequence ordering in Table 2 (using Roman numerals) and the mapping (NS21) between this and the standard sequence. Table 3 gives examples used by Nemichandra to illustrate each of the eight karmas. We now demonstrate that they fit closely with our terminology, capturing the essential features and functions sequentially. As one cannot get true knowledge of a deity on obscuring the sight by covering the face of the deity, in the same way the IQ is blocked. As the guard on duty prevents sight of the king, in the same way the perception of the SQ is blocked. Licking a sword coated with honey, first one gets a pleasant taste, but then the sword's edge cuts the tongue and causes pain. In the same way the psyche coding karma causes fluctuation between pleasure and pain. Just as one gets careless under the influence of alcohol, in the same way the emotional quotient blocking karma reduces the value/level of the EQ. In the way a chained person cannot move, so the actuarial coding karma restricts one to a particular existence. As the painter can paint/portray various pictures, in the same way bio coding karma gives a jiua the form of a human or hellish being. In the way the potter is able to make pots of different size and glaze (for different uses), the environmental coding karma creates a conducive or non-conducive environment for jiva. As the treasurer does not allow the king to execute his desire to give to charity, so the executive bonding karma prevents the execution of positive activity. NS18-20 give explanation of this sequential order of their operation. For example, this gives blocking karma IQ the main role, followed by blocking karma SQ, Psyche Coding and blocking karma EQ; thus the Psyche Coding plays a role at a higher level than the blocking karma XQ. This follows common empirical observation, though blocking karma EQ is regarded as the leader of all karmas.
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