Karm Siddhant Vaigyanik Pariprekshya Me - Book Summary

Here's a comprehensive summary in English of the provided Jain text, "Karm Siddhant Vaigyanik Pariprekshya me" by Dr. Mahavirsinh Murdiya:

The book "Karm Siddhant Vaigyanik Pariprekshya me" (The Principle of Karma in a Scientific Perspective) by Dr. Mahavirsinh Murdiya explores the Jain concept of karma through a scientific lens, particularly drawing parallels with the principles of electromagnetism and wave theory.

The central tenet of Jainism, as presented in the text, is that every embodied soul (samsari atma) is bound by karma. This bondage is not a recent occurrence but has existed since time immemorial. Just as gold is extracted from mines in an impure state, impure souls are bound by karmic particles.

The Process of Karma:

General Definition: Anything done is generally considered karma. A being experiences the fruits of its actions. The principle of reaping what one sows is a natural order.
The Role of Impressions (Sanskar): In philosophies that believe in an afterlife, actions leave subtle impressions or "sanskar" on the soul. These sanskars in the future lead to the experience of the consequences of past deeds. Good actions yield good results, and bad actions yield bad results.
The Root Cause: Attachment and Aversion (Rag and Dvesh): The text identifies attachment (rag) and aversion (dvesh) as the fundamental drivers behind these actions and the subsequent formation of sanskars. Without attachment or aversion, no karmic action is possible. This cycle of sanskars leading to actions, and actions creating new sanskars, has been ongoing since beginningless time, constituting the cycle of rebirth (samsara).

Jain Perspective on Karma as a Substance:

Karma as Matter (Pudgal): Unlike some philosophical views that see karma as mere impressions, Jainism posits that karma is a tangible substance – particles of matter (pudgal) belonging to the "karmic" category (karmic dravya).
Attraction and Binding: These karmic particles are attracted to the soul due to its attachment and aversion, and they merge with the soul like milk mixing with water. Despite being physical, these particles become one with the soul through its actions.

The Cycle of Karma: Influx, Bondage, Egress, and Liberation:

Influx (Asrava): The influx of karma is primarily caused by 'yoga' and 'kashaya'. 'Yoga' is defined in Jainism as the activity of the body, speech, and mind. When a soul engages in any activity through these channels, it attracts karmic atoms from the surrounding environment.
Bondage (Bandha): The binding of karmic particles to the soul occurs due to 'kashaya' (passions like anger, pride, deceit, and greed).
Egress/Shedding (Nirjara): The experience of karmic consequences is called the 'udaya' (manifestation) of karma. As karma manifests, it gradually separates from the soul. This process of shedding karma is called 'nirjara'.
Liberation (Moksha): When all karmic particles are completely shed from the soul, the soul achieves its pure, unadulterated state, which is called 'moksha' (liberation).

Scientific Explanation of the Karmic Principle:

The author proposes a scientific framework for understanding karma, drawing parallels with electromagnetic waves and resonance.

The Universe as a Medium: The entire universe is permeated with electromagnetic waves, just as the Jain cosmos (lokakash) is filled with karmic pudgal atoms (karmic vargana). These waves travel at the speed of light.
Vibrational Frequencies: The text highlights the high vibrational frequency of these electromagnetic waves, far exceeding that of X-rays. The relationship between frequency (n), wavelength (λ), and the speed of light (c) is given by c = nλ.
Resonance and Reception: A receiver can capture specific electromagnetic waves by employing an oscillator tuned to the same frequency. This principle of electrical resonance allows for the reception of omnipresent waves.
Soul as an Oscillator: The author likens the soul to such an oscillator. The vibrations produced in the soul's subtle body (atmapradesha) through thoughts, emotions, and actions (yoga) cause the pre-existing karmic atoms (which are already in spatial proximity with the soul) to vibrate.
Karma-Wave Attraction (Asrava): The frequency of these vibrations, influenced by the intensity of kashayas, generates specific wavelengths of waves from the soul. These waves are then 'attuned' or in 'resonance' with similar wavelengths of karmic atoms present in the cosmos. This resonant interaction leads to the attraction and binding of karmic atoms to the soul, which is termed 'asrava' in Jainism. The soul, due to its nature, further modifies these absorbed waves, creating new waves and continuously attracting more karmic particles, thus acting as a self-oscillating system.
Bondage as Spatial Proximity: The karmic atoms establish a spatial relationship (kshetravagahi sambandh) with the soul's subtle body without undergoing fundamental transformation. The soul remains soul, and the atoms remain atoms; neither loses its inherent properties. This interconnectedness is the karmic bondage.
Cessation of Influx (Samvara): When the vibrations within the soul's subtle body weaken, which can be achieved through simplification of yoga (reduced mental, verbal, and physical activity), the influx of new karmic atoms decreases proportionally, leading to 'samvara' (cessation of influx).
Shedding of Existing Karma (Nirjara): When the influx of new waves stops, the previously bound karmic atoms will gradually dissipate their oscillations (damped oscillations), leading to continuous 'nirjara' (shedding of karma). Eventually, the receiver-oscillator (soul) will cease to function, and the karmic shedding will be complete.
Liberation as the State of No Vibration: In this state of absolute non-duality, the activities of yoga cease entirely. With no accumulated karma, there's no further process of vibrational activity, resulting in complete 'nirjara'. This state of complete karma shedding is 'moksha'.

Telepathy as an Analogy:

The author further strengthens the analogy by referencing telepathy.

Mental Electricity: Telepathic thought generates electrical impulses in the brain.
Experimentation: Dr. Verdoux of Paris developed an instrument to test the influence of thought power, where a needle would move when focused thought was applied.
Speed of Thought: Thought power is described as faster than electricity, traveling at approximately 300,000 kilometers per second.
Transmission and Reception: Just as electrical waves are transmitted and received by devices like radios and televisions, telepathy involves the transmission and reception of "thought electricity" or waves. This allows for the exchange of thoughts over vast distances.
Future Potential: The text suggests that in the future, telepathic processes could become simpler and more accessible, proving highly beneficial to the general public.

In essence, Dr. Murdiya's work presents the intricate Jain theory of karma not as a mystical dogma but as a scientifically explainable phenomenon, linking its core processes of influx, bondage, shedding, and liberation to the principles of wave physics and resonance, with telepathy serving as a relatable example of energetic thought transmission.