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Vol. XXII, No. 2 problem of modelling of karma theory to the problem of modeling of several logical links
A soul operate through particular body (human, animal, celestial, hellish). We shall consider behavior as sum of Yoga and Kashaya. Yoga or activity consists of operations of body, organ of speech and mind. Kashaya is passions. The behavior takes place in particular situation. It depends on situation which produces outer stimulas. It depend on soul which produces inner stimulus and pure wisdom (vishuddhi). The behavior of the subject changes, the situation. It also causes new karmic bondage of the soul (ashrava and bandha).
We have here complete cybernetic Feedback cycle : Behaviour create karmic bounds. Karmic bound from their side influence further behavionr.
Behaviour in a particular situation depends on structure of situation and karmic state of the soul (Satta). According to Jain Philosophy karma contributes into behaviour through our consciousness. Consciousness is divided into 2 kind: (1) vishuddhi.pure consciousness. The soul is the subject of visbu
ddhi. (2) karma chaitanya--consciousness caused by karmic bound. It
may be better to describe karma chaitaniya as a kind of consciousness which is spoiled by karmic bound. The subject of the consciousness is the soul. Karmic bound does not create consciousness, it only contributes into it,
In another words we have to find the set of rules which describe binding. They may have the form:
if SA, p> then binding by SK D. I. Q> (If the action A has taken place along with the passion P, then there is binding by karma skandha of kind K, with the duration of fruition D, with the intensity of fruition I and content particles.)
Perhaps the first logical link is the most difficult to grasp. Wo have to define dependence of behavior from the karmic bound and the structure of the situation in terms of logical rules. In the first stage this task could be solved only if we extremely simplify the scope of possible situations.
One of the question arisen here is that : How and up to which extend according to Jain karma theory karma define human behaviour ? Whether karma dictate us our behaviour or it only imposed some restriction on it? It seems that Jain karma theory supports second point. Quick glance on definition of 148 kinds of karmic matter (prakrities) show us that karma could say just nothing
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