Dahrma Aur Vigyan

Here is a comprehensive summary of the Jain text "Dharma aur Vigyan" by Sadhvi Manjushri, based on the provided pages:

The text explores the relationship between Dharma (Religion/Righteousness) and Vigyan (Science), addressing common questions about their nature, ancientness, and impact on the world.

What is Dharma?

• Dharma is a complex and ancient word with countless interpretations.
• In the modern scientific age, Dharma is often dismissed as outdated thinking. However, changing perceptions do not alter reality, much like wearing tinted glasses doesn't change sunlight.
• The author argues that the true meaning of Dharma lies in the inherent nature or essence of a thing. For the soul, this essence is knowledge and perception. Living as a detached observer on the world stage is the true Dharma.
• Much of what is perceived as Dharma today is merely external rituals practiced by certain groups. The pursuit of sectarianism has led to violence and tarnished the name of Dharma.
• When discussing Dharma in a broader sense, it refers to a universal, all-encompassing principle that distinguishes humans from animals. It is a way of life that promotes social, moral, and spiritual living.
• Different traditions define Dharma through various characteristics. Jainism lists ten virtues: forgiveness, humility, honesty, truthfulness, restraint, austerity, detachment, lack of greed, humility, and celibacy. The Manusmriti lists similar virtues, and the Shrimad Bhagavatam expands on these.

What is Vigyan (Science)?

• Vigyan is defined as "special knowledge." Religious texts also place Vigyan at a higher level than mere knowledge.
• However, the modern understanding of "Science" (with a capital 'S') differs. Religious texts describe Vigyan as special knowledge attained by the soul through the soul. Modern science relies on empirical evidence and laboratory testing.
• While modern science yields knowledge that can change, the knowledge attained by great souls like Mahavir has remained a challenge and, in many cases, has been validated by modern science.

The Intertwined Nature of Dharma and Vigyan (with Examples from Jainism):

The author presents several examples to illustrate how Jain principles, often dismissed as ancient superstitions, are being validated by modern science:

1. Sajeevata of the Five-Sensory and One-Sensory Beings (Sthavars): The Jain belief in the vitality of earth, water, fire, air, and plants was once considered a fanciful notion. However, modern science now acknowledges the sentience of these elements. Scientists suggest mountains grow and decay, fire relies on oxygen, and water and air exhibit characteristics indicative of life. The author also notes anecdotal evidence of trees producing melodies and sounds of distress.
2. The Existence of the Soul, Rebirth, and the Afterlife: Science's initial denial of the soul's existence led to the rejection of rebirth and the afterlife, weakening moral and religious values. This paved the way for materialistic pursuits and conflict. The author posits that Dharma is the guardian of the world, not science. When Dharma is absent, humanity descends into self-destruction, as evidenced by the breakdown of familial bonds and global conflicts.
3. Leshya (Aura of the Soul): Jain texts like the Bhagvati Sutra describe the colors, smells, tastes, and tactile qualities of Leshyas, and their energetic properties. While science has not fully grasped these subtle aspects, it has made progress in photographing auras, acknowledging a degree of similarity.
4. Higher States of Consciousness (Avadhi, Manahparyaya, Kevalgyana): Science is beginning to attribute these abilities to the development of the pineal gland or a "sixth sense" in the brain.
5. Mahavir's Syadvada and Einstein's Theory of Relativity: The principle of "Syadvada" (conditional predication) from Jainism is seen as a precursor to Albert Einstein's Theory of Relativity.
6. Practices for Health and Well-being: Practices like walking barefoot, avoiding night meals, filtering water, and covering the mouth while speaking, often ridiculed as religious dogma, are now recognized by science for their health benefits. For instance, the science of acupressure relates to the concept of walking barefoot.
7. Acceptance of the Spiritual Realm: Modern science is increasingly accepting the existence of the soul, reincarnation, and the afterlife. Scientists like Sir A. S. Eddington propose consciousness as the fundamental basis of reality. Atheism is diminishing, and areas of consciousness and the mind are becoming subjects of religious inquiry.

The Five Dravyas (Substances) of Ajiva (Non-living):

• Mahavir's classification of Ajiva into Astikayas (Dharmastikaya, Adharmastikaya, Akashastikaya, Kala, and Pudgala) is compared to scientific concepts like Ether, gravitation, space, Time, and Matter.
• This aligns with the Jain principle that these substances are independent and do not transform into one another, reinforcing the concept of independent evolution of all substances.

Vedic Science and Other Traditions:

• The text acknowledges that other religious traditions also contain scientific insights.
• Dr. Bhatnagar noted that Vedic texts contain principles of electricity, water science, gas science, atomic science, and energy science.
• Panini's grammar is credited as an inspiration for aviation science.
• The cosmologies of Naiyayikas, Vaisheshikas, and Sankhyas have also contributed to scientific development.

Dharma vs. Science: A Comparison:

• The author contrasts the Dharma of the soul with laboratory-generated science.
• Science is a tool for material progress, sensory gratification, luxurious living, and comfort. However, it can also lead to desires, greed, and potentially global conflict (World War III).
• An ancient verse about prosperity through unrighteousness (Adharma) can be reinterpreted with "Science" in place of "Adharma," suggesting that while science brings material gains and victories, it also carries the risk of ultimate destruction.
• Dharma, on the other hand, teaches balance, management, and mental equilibrium regarding achievements. It provides the means to resolve conflicts and animosities arising from science.
• The "light" of Dharma is singular and eternal, while the "bulbs" of different religious traditions (sects) may have different colors, reflecting perceived variations in the light.
• Science is inherently incomplete and prone to revision (e.g., Galileo vs. Einstein). This incompleteness leads to the formation of "sects" within science itself.

Conclusion:

• Despite some differences, both Dharma and scientific discoveries transcend limitations of country, time, language, and customs, making them universally pervasive.
• If they were to become mutually inclusive, they could bring about a paradise on Earth, allowing for the happy development of life's aspirations.
• Dharma represents spiritual upliftment, while science signifies material advancement. Together, they contribute to the creation of a complete human being, encompassing aesthetic and spiritual excellence. The ultimate truth of universal peace is found in overcoming hatred with non-hatred, as stated in the Dhammapada.