Karm Siddhant Aur Adhunik Vigyan

Here's a comprehensive summary of the provided Jain text, "Karm Siddhant aur Adhunik Vigyan" (Karm Siddhant and Modern Science) by Ashok Kumar Saxena, focusing on its comparison of Jain karmic principles with modern scientific concepts:

The text argues that modern science, in its evolution, is increasingly aligning with and validating ancient Jain philosophical concepts, particularly the Karm Siddhant (Karmic Principle). The author draws parallels between the discoveries and theories of modern science and the tenets of Jainism regarding the nature of reality, the universe, and the individual soul.

Key Parallels and Arguments:

• From Inert to Conscious Nature: The author begins by crediting figures like Jagadish Chandra Bose, who proposed that all of nature is imbued with life, bridging the gap between the "unconscious" and "conscious." Similarly, Einstein's work laid the foundation for modern science to view "matter" and "idea" as interconnected.
• Matter as Interconnected Ideas: The text draws a parallel between subatomic particles (protons, electrons, neutrons, mesons, quarks) being seen as pure "ideas" that collectively form "matter" (atoms). This is compared to the Jain concept of how subtle karmic matter (dravya karma) influences the soul's experiences and perceptions, which are essentially modifications of the soul's consciousness (bhava karma).
• Cosmological Principles and Karmic Frameworks: Einstein's cosmological theories, based on the assumption of an average uniformity across the universe, are likened to how Jainism, Buddhism, and other Indian philosophies posit different cosmological structures and cycles based on the Karmic principle. The author suggests that just as mathematical beauty guides scientific cosmology, the Karmic principle guides spiritual cosmology.
• The Universe as a Manifestation of Karma: A central theme is that all events in the universe, all actions of living beings, and the very existence of the world are the result of karma. Even celestial beings and divine incarnations are not exempt from the cycle of karma. The inscrutability of karma's beginning and end is highlighted, referencing the saying, "Gahana Karmano Gatih" (The path of karma is profound).
• Karma as the Cause of Universal Diversity: The text asserts that all inequalities and the "variety of the world" (lokavaichitrya) are solely due to the karma performed by beings. This is supported by the verse "Karam pradhan vishwa kari rakha, jo jas karahi so tasi phal chakha" (The world is based on karma; whoever does what, experiences its fruit accordingly), a principle accepted by all major Indian philosophical schools, including Vedanta, Gita, Jainism, Buddhism, and Yoga.
• The Root of Karma: The text explains that karma is an action, disposition, tendency, or material cause, rooted in attachment (raag) and aversion (dwesh). Every good or bad action leaves an imprint (sanskar, dharma-adharma, karmashay, anushay, or bhavakarma). This cycle of sanskar leading to tendency and tendency to sanskar has been ongoing since time immemorial, constituting the cycle of Samsara (the cycle of birth and death). Beings are entangled in karma, illusion, ignorance, nature, desires, or false beliefs, preventing them from understanding the true nature of the world.
• The Soul as the Agent and Experiencer: The soul (atma) is identified as the doer of karma and the experiencer of its fruits. While the soul and material karma interact to cause modifications, the soul is solely responsible for its own internal states (bhavas), not for the physical karma itself. This echoes the Bhagavad Gita's assertion that the Supreme Being does not take on anyone's sins or merits.
• The Role of Intellect and Intention: The text emphasizes that intellect is influenced by karma ("Buddhi karmanusarini"). The outcome of actions is determined by one's intention ("Yadrushi bhavana yasya siddhi bhavati tadrushi"). Good intentions lead to merit, and bad intentions lead to sin. True detachment lies in renouncing mental disturbances, and liberation is achieved through detached action.
• The Paths to Liberation: The three primary means to achieve the ultimate goal (param purusharth or moksha) are identified as:
  1. Faith or Devotion (Shraddha/Bhakti/Samyak Darshan): Right faith.
  2. Knowledge (Gyan/Samyak Gyan): Right knowledge.
  3. Right Conduct (Samayak Charitra): This includes control of the mind, victory over the senses, and virtuous actions (sattvic karma) through the "path of karma" and purification of the mind through virtuous activities (satsang) via the "path of yoga."
• Spiritual Evolution Analogous to Biological Evolution: Charles Darwin's theory of evolution, describing the emergence of complex life from simpler forms, is compared to the Karmic principle's account of the soul's spiritual evolution. Souls transmigrate through various life forms based on their karma. The soul progresses through spiritual stages (gunasthanas or chitta-bhumikas) by shedding the veil of delusion, and liberation (moksha or kaivalya) is attained when ignorance-rooted knots are destroyed.
• The Unchanging Nature of the Soul: The text reiterates the concept of the soul's immortality, drawing from the Bhagavad Gita: "Na jayate mriyate va kadachit nayam bhutva bhavita na bhuyah. Ajo nityah shashvato yam purano, na hanyate hanyamane sharire." (The soul is never born nor dies, nor does it cease to exist after coming into being. It is unborn, eternal, ever-lasting, and ancient. It is not killed when the body is killed.) This is also supported by the scientific principle of the conservation of energy and matter.
• The Concept of Anti-Matter and Counter-Universes: The scientific concept of anti-matter is discussed, suggesting the possibility of "anti-universes." The text notes how certain Vaishnava philosophers have used the concept of "Goloka" as a counter-universe to justify concepts of divine love, drawing a parallel with Jain and other Indian philosophical notions of various realms and worlds.
• Infinite Universes and Infinite Souls: The text acknowledges the scientific acceptance of multiple universes and the existence of innumerable souls within each. It references theories about life existing in different forms and environments, even without water and oxygen, and the possibility of "underground" life. The idea of "space cities" floating between planets is also mentioned, suggesting the vastness of life in the cosmos.
• Karma as the Link Between Soul and Matter: The text concludes by stating that karma is the fundamental link connecting the soul (jiva) to the material world. The soul entangled in karma is the individual soul, while the soul liberated from karma is equated with Brahman or the Supreme Being. The divine message of the Karmic principle is that individuals are the creators of their own lives and destinies.
• The Enduring Nature of Actions and Thoughts: The influence of actions and thoughts, even across vast distances and time, is discussed, similar to how light waves travel across millions of light-years. Swami Vivekananda's interpretation is cited, suggesting that our actions affect others, and others' actions affect us, creating a continuous flow of mental vibrations in the environment.

In essence, the text presents the Karm Siddhant not as a relic of ancient superstition, but as a profound and enduring truth that is being increasingly substantiated by the discoveries of modern science. It highlights the interconnectedness of all existence, the causal nature of actions, and the potential for spiritual evolution and liberation through understanding and practicing the principles of karma.