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Next to these considerations, epistemological concerns are likewise prevalent in the shaping of the metaphysical and soteriological edifices. This is due to the fact that Jaina practices aim at the practitioner’s liberation from wrong conceptions (mithyātva). In the Treatise on What There Is, the self is defined in the following way:
TS 2.8. The defining characteristic of the self is experience (upayoga).
This definition is further commented in the Commentary on the Treatise on What There Is (Tattvārthasūtrabhāṣya [TSBh]), written in Sanskrit by Umāsvāti (400–450 CE), by dividing this experience into cognition (jñāna) and indeterminate perception (darśana) (TSBh 2.9.1).
This stress on epistemic abilities is not typical of Jainism. Indeed, in most South Asian philosophico-religious traditions, the divine, the absolute, is usually primarily knowledge (jñāna), consciousness (cit), insight (prajñā), the subject of experience (puruṣa) or the seer (draṣṭṛ). Therefore, Jaina conceptions of the self (ātman, jīva) as ultimately unobstructed consciousness are no exception here.
Nor is the fact that our spiritual progress consists in a progress which is virtuous and epistemic at the same time. To explain, karma is in Jainism conceived as a subtle type of matter that fills all cosmic space. Its specific property is to develop the consequences of our virtuous, respectively unethical, acts. And then, due to passions which act as a glue, karmic matter sticks to the self and obstructs its potency. Let us think of someone’s reflection in a mirror as a type of expression of herself. Now, imagine that the mirror is red, with the pun that the Sanskrit expression “rāga” means both “red object” and “attachment, passion.” In such a situation, the person will have a red, therefore distorted, vision of herself. Jaina thinkers teach us that karmic matter function likewise, it has the shape of one’s impetus towards objects and, doing so, it impedes one’s epistemic competence, as she approaches things as part of a given limited project she has. From this, getting rid of specific intentions, acting in an equanimous virtuous way is also burning karma is also acquiring the means to see things in a less distorted way. That is to say things as they are instead of things as I intend them to be. This is this removal of wrong habits that enables right knowledge and right sight to take place, and that explains that the acquisition of higher faculties of knowledge is ensured by renunciation from passions and the corresponding destruction of karmic bondage.
In general, within a framework that admits the karma theory:
The acquisition of higher epistemic abilities is ensured by moral behavior and the corresponding destruction of karma. In this dynamic, theories of karma blur the distinction between epistemology and soteriology.
Metaphysical investigations focus on the world qua knowable. For example, Jainas derive the expression “loka”, “the universe”, not from the Sanskrit etymology “open space”, but from the root “lok-”, “to see”, inasmuch as the universe is conceived as “that which is seen by the omniscient one” (Dundas 2002). In general, theories of karma blur the distinction between epistemology and metaphysics.
Even a clod of earth exists as earth because it has earned its particular niche in the wider system of life processes due to its previous deeds. In consequence, the world of nature cannot be separated from the moral order. In general, theories of karma blur the distinction between metaphysics and soteriology.
The 'non-technical' view of karma?
Are you seriously trying to make the concept of karma into something scientific?
“If you are the smartest person in the room, then you are in the wrong room.” — Confucius
