Bramhand Adhunik Vigyan Aur Jain Darshan

Here's a comprehensive summary of the Jain text "Brahmand: Adhunik Vigyan aur Jain Darshan" by B. L. Kothari, based on the provided pages:

The book, "Brahmand: Adhunik Vigyan aur Jain Darshan" (The Universe: Modern Science and Jain Philosophy), authored by B. L. Kothari, explores the parallels and divergences between contemporary scientific understanding of the cosmos and the ancient Jain perspective. The author begins by highlighting the rapid advancements in space science over the past four decades, driven by sophisticated instruments like spectrographs and radio telescopes, and the insights from experimental physics and mathematical formulas.

However, Kothari points out a significant issue: the findings of modern science are often contradictory and confusing, leaving fundamental questions about the universe's origin, expansion, and ultimate nature unanswered. He cites discrepancies in the estimated speeds of our solar system and local star system, and vast differences in the proposed age of the universe (from 500 million to 15 billion years). Debates also persist on whether the universe is infinite or finite.

The author attributes these inconsistencies to the limitations of scientific instruments. Even the most advanced telescopes can only see up to 8 billion light-years, and future advancements may necessitate revisions of current theories. Furthermore, many physical experiments are conducted under terrestrial conditions, which may not accurately reflect the vastly different environments and physical laws governing distant celestial regions. This leads to the conclusion that the universe is too ancient and vast to be fully encompassed by measurable instruments.

The text then contrasts this with the achievements of ancient Indian scholars who, despite lacking modern technology, accurately described celestial bodies' sizes, motions, and distances with remarkable precision using only their intellect and possibly, the author suggests, extrasensory powers. Their cosmological views are presented as logical and clear, making current scientific debates seem somewhat absurd.

Kothari then delves into the Jain understanding of the universe, which is extensively documented in Jain literature. He outlines two primary scientific viewpoints on the universe's origin and age:

1. A Finite Beginning and End: The universe originated at a specific point in the past and will end at a future point.
2. Beginningless and Endless: The universe is eternal, without a beginning or an end.

The text then details various scientific theories supporting the finite beginning:

• Dr. Edwin Hubble's theory: The current universe emerged about 2 billion years ago from a highly condensed single point that underwent a Big Bang, and this expansion continues today.
• Dr. George Gamow's theory: The universe's central point, approximately 500 million years ago, was a superheated mass of primordial vapor, from which matter solidified to form celestial bodies.
• Abbé Georges Lemaître's theory: The universe originated from a primeval atom that exploded, scattering matter.
• Professor Martin Rees's theory: Similar to Lemaître's, suggesting origin from a fundamental atom.

Theories based on radioactive decay (like Uranium) and the energy output of stars also point to an age of around 20 billion years, suggesting a common starting point.

The author then critically examines these theories, noting that all of them imply the existence of pre-existing matter or energy before the current universe's formation. This leads to the question of what that primordial substance was and what preceded it, a question to which science has no definitive answer.

Regarding the end of the universe, the Second Law of Thermodynamics suggests a gradual decay of energy and movement towards a state of uniform temperature, leading to a "heat death" where all activity ceases. However, Kothari questions the universal applicability of this law across different cosmic regions and proposes that the law of conservation of matter and energy implies that as matter transforms into energy in one part of the universe, it might be reconverting into matter elsewhere. He argues that if matter is indestructible, the universe itself must be indestructible.

The text then presents the beginningless and endless view, supported by scientists like Dr. Tolman, who suggests a cyclical universe that expands and contracts over infinite periods. Dr. Fred Whipple's idea of inter-stellar matter condensing into stars over 15 billion years also fits this perspective. Dr. Fred Hoyle's "Steady State" theory is discussed, which posits continuous creation of new matter to fill the voids created by expansion, maintaining a constant density. Kothari, however, refutes the idea of creating new matter from nothing, asserting that matter is conserved and neither created nor destroyed.

A significant portion of the text is dedicated to the debate on whether the universe is static and bounded or expanding and unbounded. While many scientists like Hubble, Gamow, and Hoyle believe in an ever-expanding universe, Dr. Albert Einstein proposed a finite but unbounded universe. Einstein's reasoning was based on gravity, which he believed would curve space-time, creating a closed system with a definite shape. He argued that an infinite universe with infinite matter would lead to infinite gravity, resulting in the universe's self-destruction through heat and light.

Kothari then scrutinizes the evidence for expansion, primarily the Doppler effect observed in the redshift of light from distant galaxies. He points out that this interpretation is not universally accepted, with alternative explanations for redshift, such as atmospheric pressure (Sir James Jeans) or energy loss over vast distances (Dr. Viki). He further questions the expansion theory by citing the consistent distance measurement of Proxima Centauri over 50 years, which contradicts the idea of a universe where all celestial bodies are uniformly expanding from a central point.

Finally, the text turns to the Jain perspective on the universe:

1. Eternal and Indestructible: The universe is considered unborn, beginningless, and eternal. This is based on the fundamental Jain principle of the indestructibility of matter. The total amount of matter in the universe remains constant, undergoing transformations but never disappearing or appearing from nothing. The Jain view sees scientific theories of creation from a single point as merely describing a transformation of matter, not its true origin. This cyclical transformation of matter and energy is a core tenet.

2. Finite and Bounded Shape: The Jain philosophy asserts that the universe has a definite shape and is finite, not infinite or boundless. This finite region is called "Lok" (Loka), surrounded by pure empty space known as "Aliik" (Aloka). The shape of the Lok is described as resembling the English numeral '8', with a lower sphere (Adho Lok), an upper sphere (Urdhva Lok), and a middle region connecting them (Madhya Lok). These regions have different conditions that drive the cyclical changes in creation.

The author draws a strong parallel between the Jain view of a finite universe and Einstein's concept. While Einstein attributes this finiteness to gravity, Jain philosophy posits the influence of two subtle, non-physical principles: Dharmastikaya (that which maintains the nature of matter) and Adharmastikaya (that which facilitates cessation or rest). These principles not only define the universe's shape but also govern the dynamism, stability, and transformations of all matter within it. Dharmastikaya is compared to the hypothesized "ether" in physics, facilitating motion, while Adharmastikaya provides stability and rest.

Kothari concludes that these Jain principles are highly logical and that as modern science progresses, it increasingly aligns with these ancient religious beliefs. He quotes a prominent British astronomer, Dr. Justo, who suggests that scientists climbing the "mountain of cosmological knowledge" eventually find spiritual teachers already seated at the summit, implying that true understanding of the cosmos was already possessed by ancient religious figures. The author firmly believes that Jain cosmology is entirely scientific and that future scientific discoveries will ultimately validate its principles.