S.M. Jain
The principle of influx of Karmic matter with soul is based on scientific principle of interactions, their causes and effects. The time - lag between a cause and its effect is immediate or few moments to several years or even after new births and life cycles. This can be understood by simple observations viz. different seeds sown take time for fruiting from few months to few years. Many historical events manifest after several years, centuries and millennia. Conditioning of child, his education give benefits after several years. Greenhouse effect of CO2 from carboniferous fuels being burnt for past decades is showing adverse effects now. Some effects are instant such as of deadly poison, of fire, atomic holocaust etc.
Karma siddhant postulates that when soul generate Kashayas i.e. attachment or aversion (Raga and dwesha) towards mundane affairs and materials, the subtle karmic matter (particular invisible miniscule sub-atomic particles) get attached to soul to give effects immediately or later, good or bad, mild or severe according to the intensity and type of interaction. With influx of Karmic matter and its manifestation in effect soul also reacts rationally or irrationally and in the process old Karmic matter is shed off and new one comes. It is a vicious cycle of chain reaction which continues till salvation is attained by the soul. That subtle atoms have innate property of manifestations of various types, degrees to the extent of atom bombs is scientifically proved.
सकषायत्वाज्जीवः कर्मणो योग्यान पुद्गलानादत्ते न बन्धः॥2॥
[Tattvartha sutra, chapter VIII]
It means that a Jiva (any life form) is tied with Karmic matter from timeless beginning because of Kashayas. The karmic matter gets transformed into eight different forms and suppress innate cognitive and other properties of soul, bring pain or pleasure, poverty or wealth, provide good or bad body and physique.
- Gyanavarni Karma:
It suppresses the cognitive quality of soul, manifest in knowledge. The lesser the intensity of these karmic matter, the more manifest is cognitive knowledge of soul and when soul is completely free from it by pursuing rational trinity (Samyak Darshan, Gyan, Charitra) soul attains stage of kevali i.e. omniscience. - Darshanivarni Karma:
It suppresses the perceptive quality of soul which is preceding stage of cognition (knowledge). - Vedniya Karma:
It is responsible for pain or pleasure, poverty or wealth etc. - Mohniya Karma:
It inhibits the progress of soul in path of Samyaktva and also rational character. It is most difficult to get rid off and is responsible for influx of new stream of Karmic matter. - Ayu Karma:
It is responsible for length of life of all life forms. - Nam Karma:
Good or bad body and physique is dependent on it. - Gotra Karma:
It provides good high or low status in social hierarchy. - Antray Karma:
It inhibits the various endowments, availability of articles or means of pleasures etc.
Karma Siddhanta is very important postulate in Jainism. There are voluminous treatises by eminent saints explaining every detail and intricacy, prescribing conduct and deeds good or bad responsible for influx of a particular karma and its intensity and means of getting rid of all karmic burden to achieve salvation, the ultimate. Jainism clearly postulates that none else except one's own self is responsible for karmic influx, its intensity. None other however high and powerful even Arhats and Tirthankaras, lest the saints or gods and goddesses can remove, lessen or increase the impact of any one's karmas. But any person himself by prescribed conduct and effort can reduce or enhance the intensity of karma. Thus begging material gains, pleasure or other benefits from any is forbidden in Jainism. The object of worship of Arhats is only to recollect their preachings, which show the true path of getting rid of karmas and attaining salvation.
The postulates of karma siddhant are very deep. It needs research for its validity on scientific scrutiny. Modern science has instruments to study the shape, size and activity even at sub-atomic level. If it is possible to study the sub-atomic karmic matter scientifically, it will bring a revolution and put Jainism on sound scientific foundation. Instead of sundry research, Jain scholars of science discipline should exert for scientific scrutiny of Jain postulates. In the background of cross breeding, genetic engineering and cloning there is of course a question mark on postulates regarding Nam Karma, responsible for good or bad body and physique. Likewise recent advances in medical sciences have challenged the postulates about Ayu Karma which is responsible for the duration of life-span. Earlier a person with kidney failure or heart problems would die but surgical corrections and replacements will prolong the life-span. The coming up of gene therapy may in future correct and cure malfunctioning and abnormal behaviour of mind and even emotions like anger, anxiety, excessive sex desires etc. may be controlled. The advent of anaesthesia has made most painful surgery, completely painless, thus questioning the validity of Vedaniya Karma. So karmic matter, if any, must be studied. May be it has properties to change under such interventions as mentioned above. There is need to put certain postulates under scientific scrutiny to satisfy the young generations who are getting more and more inquisitive. However, what can be cured by complicated scientific medical intervention can be cured and prevented by following Jain code of conduct. The medical and scientific developments support the concept of Jainism that things can be changed by individual and collective effort and not that some super power and gods or goddesses have to be propitiated to come, help and do things for us as subscribed by other cults.
