Jain Darshan Me Karmvad Aur Adhunik Vigyan

Here is a comprehensive summary of the provided Jain text, "Jain Darshan Me Karmvad Aur Adhunik Vigyan" by Mahavirsinh Murdiya, focusing on the concepts of Karma and its connection to modern science:

The text, "Jain Darshan Me Karmvad Aur Adhunik Vigyan" (Karma Theory in Jainism and Modern Science) by Dr. Mahavir Singh Murdiya, explores the fundamental Jain principle of Karma and attempts to explain it through a modern scientific lens, particularly relating it to physics.

Core Concepts of Karma in Jainism:

• Karma as the Basis of Indian Ethics: The author begins by stating that Karma theory forms the general foundation of Indian ethics. Karma is defined as the cause-and-effect relationship of actions performed by conscious power. Indian thinkers, including Jains, propose knowledge, devotion, and meditation as paths to liberation from Karma.
• The Soul Bound by Karma: According to Jain philosophy, every embodied soul (sansari atma) is bound by karmas. This bondage is not a recent occurrence but has been happening since an eternal past (anadikala). Just as gold from a mine is impure and requires purification, the soul is entangled with karmas. If a soul were ever pure, it would naturally be free from karma.
• Karma as Substance (Dravya): A key tenet of Jainism highlighted is that karma is not merely a mental impression or residue (samskara) but a substantial, material entity. These karmic particles are of the "karman" category of pudgals (matter). These material karmas are attracted to the soul through its passions (like attachment and aversion) and merge with the soul, like milk mixing with water. Once attached, karma remains with the soul until it yields its fruit.
• The Process of Karma (Asrava, Bandha, Udaya, Nirjara, Moksha):
  • Asrava (Influx): The influx of karmic particles into the soul is caused by Yoga (activities of mind, speech, and body) and Kashaya (passions like anger, pride, delusion, and greed). When a soul engages in any activity through mind, speech, or body, it attracts karmic atoms from its surroundings.
  • Bandha (Bondage): The actual binding of these attracted karmic particles to the soul is called Bandha, which occurs due to Kashaya.
  • Udaya (Maturity/Fructification): The beginning of experiencing the results of karma is its Udaya.
  • Nirjara (Shedding): As karmas mature and their fruits are experienced, they gradually separate from the soul. This process of shedding karma is Nirjara.
  • Moksha (Liberation): The state where the soul is completely free from all karmas is Moksha, or liberation.

Connecting Karma to Modern Science:

• Karmic Matter and Subatomic Particles: The text posits that the karmic particles (karman vargana) are akin to matter that undergoes transformation according to the soul's state (body, mind, speech, respiration). This matter, in the form of karmic particles, aids the soul.
• Karmic Particles as Waves: The universe is filled with these karmic particles, much like the universe is filled with electromagnetic waves. These extremely subtle particles travel in a wave-like form. The author draws a parallel between the speed of light (c), frequency (n), and wavelength (λ), where c = nλ.
• Resonance Principle: Modern science uses a "receiver" with an "oscillator" tuned to a specific frequency to capture electromagnetic waves. This principle of "electrical resonance" allows the receiver to easily absorb prevalent waves in the air.
• The Soul as a "Self-Oscillating Oscillator": The text proposes that a similar phenomenon occurs with the soul. The soul's thoughts and emotions (through mind, speech, or body) generate vibrations in its subtle body (atma ke pradesho mein). The frequency of these vibrations depends on the intensity and nature of the passions (Kashaya). These vibrations, with varying wavelengths, are generated by the soul.
• Attraction and Bonding through Resonance: The soul, acting like an oscillator, resonates with karmic particles of similar wavelengths present in the universe. This resonance creates a spatial relationship (kshetravagahi sambandha) between the soul and the karmic particles. The soul, due to its inherent nature, distorts and generates new vibrations, thus continuously attracting more karmic particles, acting like a "self-oscillating oscillator." This attraction and merging is what Jainism calls Asrava.
• Shedding Karma via Damped Oscillations: When the vibrations in the soul begin to weaken, the influx of new karmic particles decreases (Samyara). The karmic particles already attached, like "damped oscillations," gradually diminish and are expelled, leading to continuous Nirjara. When the soul's "oscillator" stops functioning, meaning the vibrations cease, and no new karmic particles are attracted, the shedding of existing karmas (Nirjara) is complete.
• The Nature of the Bond: Crucially, the text emphasizes that the karmic particles establish a "spatial relationship" with the soul's particles but do not merge or transform into each other. Both the soul and the karmic particles retain their fundamental properties. This spatial relationship is identified as the "Bandha" (bondage).
• Liberation (Moksha) as Cessation of Vibration: Complete liberation (Moksha) is achieved when all karmas are shed, signifying a state where the soul's vibrational activity ceases entirely, and there are no residual karmas to attract or generate new vibrations.

In essence, Dr. Murdiya's work attempts to bridge the ancient Jain concept of Karma with modern scientific principles like wave mechanics and resonance, suggesting that the soul's energetic state and its interaction with the cosmic environment can be understood through these analogies. The core idea is that the soul's internal vibrations, driven by passions, attract and bind material karmic particles, and liberation is achieved by ceasing these vibrations and shedding all accumulated karmas.