The Jain 1988 07

Author(s): Natubhai Shah
Publisher: UK Jain Samaj Europe

Page 85

THE
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two sides of the same coin. As we know there is no terminology to describe this phenomenon in the Greek language and therefore no such scientific expression. The best one can do is write mass-energy for this profound concept.
4) Fundamental Forces. Science recognizes at present four fundamental forces: gravitational, electro-magnetic, weak nuclear, and strong nuclear. Investigations are in progress to reduce the number of these forces to 'superforce'. Importantly, Jain's concept of karmic force/animation force, must be an additional force which requires further studies but might explain various nonphysical phenomenon such as mind over matter. If such forces do exist, the underlying particles behind this force are Karmons which have subtle properties because of their absorption into anything living. Thus it will make their tracking down much more difficult.
3. JAINISM IN PRACTICE The contamination of the soul by karmic matter keeps the soul at an inefficient state. The density of karmic matter attached to a soul is also a determining factor for different types of life as well as the cycles of birth and death. Complete removal of this matter will bring the soul with its perfect qualities including absolute knowledge, bliss and energy. The process also eliminates the cycle of birth and death. For Jains, the fundamental importance in practice is to Ahimsa which can be translated as 'harmlessness' to all living creatures. In general, the effective use of Ahimsa not only reduces existing karmic matter but also restrains the inflow of new Karmons. Its implementation requires full alertness in any action physical, mental or through speech. (Mahavira prefixed various statements to Gautoma in Uttradhyana Sutra Ch. 10 by
'Never to be careless even for a moment').
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It has four practical components: Amity, Compassion, Appreciation and Equanimity as described in the following quotation:
"To develop a feeling of friendliness in relation to beings in general, a feeling of gladness in relation to those superior to oneself in merits, a feeling of compassion for those in misery, a feeling of neutrality in relation to those in an idiot-like fashion who are unworthy of
instructions".
(Tattvartha Sutra, Verse 5, Ch. 7)
The effective use of these four fundamental components of Ahimsa with complete alertness can virtually answer all the questions raised in S1. As an analogy, it is like driving a car (a vehicle with tremendous power) towards one's destination. It is not only how you drive and what route you take, but carefulness plays a role each second. In principle, Right conduct which reduces the karmic matter is also non-acquisitiveness (Aprigraha), which is antagonistic to materialistic values, e.g. love of money for its own sake. It has been suggested that beyond ones own needs a small percentage of one's income should go to worthy causes for a true Jain. Elimination of karmic matter is also through meditation etc.
It is mentioned, anyone who makes selfconquest would be regarded as a Jain. He starts from the Right Knowledge and then balances it with Right Conduct, coming through the Right Conviction grown out of the Right Knowledge. It is a pity that most of the main recitations summarizing Jain principles, are still in Arda-Magadhi. This is not in the spirit of Mahavira who preached in the common language of that time.
It very much requires Jains to come forward to try to re-interpret various concepts in terms of modern science as objectively as possible. One of the major difficulties in reinterpretation is that Jain terms are based on Prakrit/Sanskrit languages whereas modern