Science And Jain Philosophy

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

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International Conference on Science and Jain Philosophy 2016
There are two forms of stationary wave motion: common stationary wave motion found in all the substances: existence, functionability, knowability, individuality, spatiality and special stationary wave motion with a process of integration and disintegration, found only in the soul and in matter.
The pure soul and pure matter have special attributes(guna). Special attributes of the soul are: infinite faith, knowledge, bliss and energy; perfect conduct, eternality, nonmateriality and the absence of lightness or heaviness. The special stationary wave motion of the soul prouides it with consciousness, which remains invisible. Special attributes of matter are: touch, taste, colour and smell. The special stationary wave motion of matter provides it with sensibility, which makes it visible.
Stationary wave motion cycles occur in the substance countless times per moment, the y establish vibrations in the parts (pradesas or paramaanus) of the substance, and cause disturbancewhen combined with other substance to produce differing modes. The modes are termed dravyavyanjanaparyaaya. The disturbance-carrying energy waves precipitate the attribute (guna) of the substance.
In all omniscient souls (embodied or disembodied) these two types of drauya and gunauyanjanaparyaaya function normally, as such pure souls are free from obscuring karma. They function abnormally in all worldly souls because of their karmic bondage. Likewise they function normally in elementary particles of matter and abnormally in all elementary particles within the molecules.
From the onset the relationship between soul and matter has been responsible for worldly existence. Apart from the gross organic body there is a subtle body which serves as a link between the soul and the material body, and which is only discarded at liberation. The disintegrating matter particles of this subtle body are replenished in a continuous succession, and thus the subtle body remains intact. It is the subtle body, which includes the karmic body that keeps the soul in worldly cycles.
The soul itself, a conscious entity, forms the nucleus of the organism. A contaminating field producing malevolence (the passions), derived from the karmic body, envelops it; this field not only circumscribes but also governs psychic activity. Transcendentally, the soul is the supreme 'ruler' but, in actuality, the influence of the passions is so powerful that the ruler is unable to act independently. The soul radiates pure psychic energy, but as the radiations have to pass through the domain of the karmic body and passions, they get distorted. During their passage, they interact with the passions and form a new field: in Jain scriptures this is the 'domain of the primal drive' (adhyavasaaya) i.e. the primal psychic expression. While the mental states due to cerebral activity are found only in vertebrates; the primal drive is present in every living organism including plants. Further, the radiation intermingles with the other subtle bodies, luminous and karmic, and the consequences are biochemical and bioelectrical.
The radiations of urges and impulses moue between the subtle body and the gross body. These compelling drives, derived from the subtle body, activate the endocrine system when they reach the physical body, stimulating the latter to secrete and distribute chemical messengers (hormones) corresponding to the nature and intensity of the impulse. These hormones become the agents for executing the primal drives in thephysical body.
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