How Karma Theory Relates To Modern Science - Book Summary

Here's a comprehensive summary of the Jain text "How Karma Theory Relates to Modern Science" by Dulichand Jain:

The book "How Karma Theory Relates to Modern Science" by Dulichand Jain explores the Jain concept of Karma and attempts to draw parallels with principles and findings in modern scientific disciplines. The author posits that the Jain Karma theory, while unique to Jainism and not yet empirically proven by modern science, is fundamentally rational and scientific in its underlying principles.

Core Concepts of Jain Karma Theory:

Two Types of Karma:
- Material (Dravya) Karma: These are ultrafine particles of matter that become associated with the soul.
- Abstract (Bhāva) Karma: These are the subjective experiences of the soul, such as pleasure, pain, love, hatred, compassion, and anger.
- The relationship between them is cause and effect: Abstract Karma (emotions) leads to the influx and bonding of new Material Karma, and Material Karma, in turn, influences Abstract Karma (feelings).
The Soul (Jiva): The soul is an independent entity distinct from matter. Its transformations (Abstract Karma) are due to its intrinsic attributes, while changes in Material Karma are due to the intrinsic attributes of matter. The soul is the essential cause of its own mental states but not the intrinsic cause of changes in Material Karma.
Eight Kinds of Material Karma: These are categorized into two groups:
- Destructive (Ghātiya) Karmas: Knowledge-obscuring, perception-obscuring, deluding, and obstructing Karmas. These directly impede the soul's inherent qualities of infinite perception, knowledge, bliss, and power.
- Nondestructive (Aghātiya) Karmas: Life-span-determining, physique-determining, status-determining, and obstructing Karmas. These primarily influence the physical body.
- The "feeling-producing" Karma is noted to be influential like a destructive Karma, particularly when combined with a lack of rational outlook and the presence of indulgence or aversion.
Influx (Asrava) and Bonding (Bandha):
- Influx: Caused by activities (Yoga) of the body, speech, and mind. Both desirable and undesirable activities lead to influx, except for the pure activities of the soul (Suddhopayoga).
- Bonding: The process by which Karma particles become associated with the soul. It has four aspects:
  - Nature (Prakrti): The type of Karma.
  - Quantity (Pradeśa): The number of Karma particles.
  - Duration (Sthiti): The length of association.
  - Fruition (Anubhāga): The intensity of the consequence.
- The nature and quantity are determined by the intensity, intentionality, and dependence on external factors of the activities. Duration and fruition are influenced by passions (Kasāya) and the state of mind.
Thought-Activity and Spiritual Stages (Gunasthāna):
- Souls exhibit five types of thought-activities: Subsidential, Destructive, Destructive-subsidential, Operative, and Intrinsic.
- These thought-activities correspond to fourteen spiritual stages, progressing from complete delusion to pure, inactive omniscience. The journey through these stages involves gradually shedding and subsiding Karmas through self-modification, leading to rational perception, knowledge, and conduct, ultimately culminating in liberation (Nirvana).
Stoppage (Samvara) and Shedding (Nirjara) of Karma:
- Stoppage: Achieved by ceasing all desirable and undesirable thought-activities through self-modification.
- Shedding: Occurs through meditation and penance. This can be "shedding without fruition" (Avidāka Nirjarā) or shedding after fruition (Savipāka Nirjarā).
- It's crucial that penance and religious observances are free from negative emotions like mental pain, passion, pride, and attachment to results, to avoid attracting further undesirable Karma.
Pseudo-Karma (Nokarma): These are external environmental factors like home, school, climate, medicine, etc. They can sometimes appear to be determining factors in events, leading to the mistaken belief that the event is solely a result of Karma. Many events might be caused by pseudo-Karma, or a combination of both, and it can be difficult to discern the exact cause. Happiness is presented as an internal state achievable regardless of Karma or pseudo-Karma.
Transformations of Karma: Karma particles can undergo ten modes of transformation, including bonding, increase/decrease in duration and fruition, transference into different subclasses of Karma (e.g., pleasant to unpleasant), premature operation, subsidence, and temporary prevention from operation. Transference is a key concept, suggesting the soul can modify its Karma through appropriate thought-activity, implying the soul's ultimate power over Karma.

Parallels with Modern Science:

Intrinsic Attributes: Both Jainism and modern science agree that natural phenomena occur due to the intrinsic properties of the involved substances (e.g., water cycle, chemical reactions).
Information Storage and Modification: The Jain concept of Karma, particularly its various aspects (nature, duration, fruition) and transformations like transference, is compared to the informational role of nucleic acids (DNA/RNA) in biology, the functioning of memory in humans, and the data storage and modification mechanisms in computers. Genetic engineering, which involves manipulating genetic information, is also cited as a parallel to altering stored information.
Influence of Feelings and Emotions: Modern scientific research demonstrates how feelings and emotions profoundly impact physiological processes, the immune system, and overall health. This aligns with the Jain idea that thought-activities and passions influence material Karma.
Environment and Thought-Activity: The impact of the external environment (pseudo-Karma) on our thoughts and feelings is acknowledged by psychology, mirroring the Jain concept of external factors influencing the soul's state.

Key Distinctions and Conclusions:

While drawing parallels, the author acknowledges that the soul itself and the interaction between soul and matter are beyond the current scope of modern scientific experimentation. However, the fundamental principles guiding the Jain Karma theory—cause and effect, intrinsic attributes, and the influence of internal states on external manifestations—are seen as aligning with scientific reasoning. The book suggests that further scientific research, particularly in biology, may reveal more significant commonalities between the Jain Karma theory and scientific knowledge. The ultimate conclusion is that the soul, through self-modification and the development of its intrinsic qualities, holds the power to influence and overcome the effects of Karma.