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TULSI-PRAJNA
about details of common sense action which we do. They describe only general features of these actions. It seems that contribution of karına into our behavior could be considered as a restriction of possible behavior and possible development of situation. If we have a situation A then according to common sense logic it may be possibly transformed into situations AJ,...Ai, ..An. The karmic bound restrict this set of possible outcome from the situation A to the set Al,......Ai The intelligence which is required to a ware all possible outcomes from a situation and to make a choose is awarded by the soul. Karmic bound is only restrict this gift of intelligence.
Literature
1. Feierabend, P Farewell to Reason 2. Skolimowski, H., Eco-Philosophy Designing New Tactics For
Living, IDEAS IN PROGRESS, 1981 3. Skolimowski, H, The participatory mind, ARKANA, 1994 4. Skolimowski, H, Dancing Shiva in the Ecological Age, lee,
New Deihi, 1995 5. Concept of Ecology, WEED, IIEE, New Delhi 6. Reality (English translation of Tattvarthasutra) 7. Gommatsara jivakanda 8. Gommatsara karma KANDA 9. Satkari Mookerjee. The Jaipa Philosophy of non Absolutism.
Motilal Banarasidas, DELHI. 10. Yuvacharya Mabaprajna, New Dimension of Jaina Logic. 11. Acharya Tulsi, Illuminator of Jaina Tenets. JVB, Ladnun 12. K V. Mardia, The Scientific Foundation of Jainism Motilal
banarasidas, Delhi 13. z.s. Zaveri and Muni Mahendra Kumar, Neuroscience and
Karma, JVBI, I adnun. 14. L C. Jain, Tao of Jain Sciences 15. English commentary of L.C. Jain on Labdhisara (in press) 16. Glassenap, The Doctrine of Karma in Jaina Philosophy
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