Jain Darshan Aur Vigyan

Here's a comprehensive summary of the Jain text "Jain Darshan aur Vigyan" by G.R. Jain, focusing on the scientific and philosophical aspects presented in the provided pages:

Book Title: Jain Darshan aur Vigyan (Jain Philosophy and Science) Author: Prof. G.R. Jain Publisher: G.R. Jain

Overall Theme: The book aims to demonstrate the compatibility and, in many cases, the remarkable foresight of ancient Jain philosophy with modern scientific understanding. It argues that Jain principles, when examined through a scientific lens, reveal a sophisticated understanding of the universe and its constituents that predates many modern scientific discoveries.

Key Concepts and Chapters:

• 1. What is Science? (विज्ञान क्या है?)

  • Science as Measurement: Science is defined as the act of measurement and quantification. Things that cannot be measured or quantified fall outside its domain.
  • The Soul (Atma) vs. Science: The Jain concept of the soul (Atma) is presented as an immaterial (arupi) substance. Since it cannot be grasped, measured, or contained, its existence and study are beyond the purview of empirical science. This is contrasted with air, which, though invisible, can be weighed and measured.
  • Science as Rational Knowledge: Science accepts what is logical and rational. This is supported by a quote from Haribhadra Suri: "I have no partiality for Vira, nor hatred for Kapila and others. Whatever statement is rational, that should be accepted."
  • Science as Approximation to Truth: Scientific truth is not absolute but is a series of approximations. Scientists constantly strive to get closer to the truth, acknowledging that their current understanding may be incomplete. They are open to new discoveries and revising existing theories.
  • Religion vs. Science: Jainism claims to have complete and unchanging knowledge, whereas scientific theories evolve over time. A scientist is not bound by religious scriptures and will question them if they contradict empirical findings (e.g., the age of the Earth). A Jain adherent holds deep faith in scriptures, while a scientist prioritizes rational evidence.

• 2. Pudgala (Matter)

  • The Two Fundamental Substances: The universe is composed of two primary substances: the conscious soul (Jiva) and the non-conscious matter (Pudgala).
  • Meaning of Pudgala: The term "Pudgala" is derived from "puranti" (to fill) and "galanti" (to disintegrate), signifying that matter undergoes processes of creation and destruction or combination and disintegration.
  • Fusion and Fission: This concept aligns with modern scientific terms like fusion (combining atoms) and fission (splitting atoms), as seen in nuclear bombs.
  • Atomic Structure and Jain Principles: The text connects Jain scriptures to atomic theory, specifically referencing "Snigdha" (sticky/oily) and "Ruksha" (dry/rough) properties as the basis of atomic bonding, analogous to positive and negative charges (electricity). It cites Dr. B.N. Seal's work suggesting Jains understood the generation of positive and negative electricity through friction.
  • Elements as Forms of Pudgala: Gold, silver, copper, and iron are presented as different forms of the same fundamental substance (Pudgala), a concept that foreshadows the scientific understanding of elements being composed of similar subatomic particles.
  • Atomicity of Matter (Paramanuvaad): The book discusses the concept of atoms, acknowledging its earlier propounders like Democritus and Kanada. It highlights the shift from the idea of 62 immutable elements to the understanding that elements are made of subatomic particles. The transmutation of mercury into gold is cited as scientific evidence for the changeable nature of matter, consistent with Jain principles.
  • Molecular Structure (Skandha): The smallest indivisible unit of water (or any substance) is called a molecule or, in Jain terminology, a "Skandha." The immense number of these Skandhas in a small drop of water is illustrated.
  • Atomic Composition: A water molecule (Skandha) is described as consisting of two hydrogen atoms and one oxygen atom.
  • Atomic Structure: The text describes the atom with a nucleus (containing protons) and electrons orbiting it at high speeds. It emphasizes the hollow nature of the atom, allowing for the possibility of infinite atoms within a single "Pradesha" (a point in space), reflecting a Jain concept of subtle penetration.
  • Nuclear Matter (Vajra): The concentration of nuclei in a single Pradesha creates incredibly dense matter, termed "Nuclear Matter" or "Vajra," which is described as being thousands of times heavier than common materials.
  • Celestial Bodies and Atoms: The dance of electrons around the nucleus is likened to planets orbiting the sun or to the "Ras Leela" of Krishna and Gopis, with the number of "Krishnas" (protons) and "Gopis" (electrons) corresponding to the element's atomic number.
  • Radioactivity: Radioactivity is explained as radiation emitted during atomic decay. Gamma rays, which are highly penetrating, are discussed, along with the harmful effects of radiation. The natural decay of elements like Uranium into Radium and then Lead is presented as a scientific confirmation of the changeable nature of matter.
  • Artificial Radioactivity: The creation of artificial radioactive elements through bombardment with particles like neutrons is described, illustrating the Jain concept of Pudgala's transformative nature. Examples of element transmutation (nitrogen to oxygen, etc.) are provided.
  • Equivalence of Matter and Energy (E=mc²): Einstein's mass-energy equivalence principle is presented as a profound confirmation of Jain teachings that heat, light, and electricity are subtle forms of matter. The sun's energy production through nuclear fusion (hydrogen to helium) is used as an example of mass converting into energy.

• 3. Dharmastikaya (Medium of Motion)

  • The Six Substances: The Jain cosmology comprises six fundamental substances (Dravyas): Soul (Jiva), Matter (Pudgala), Medium of Motion (Dharma), Medium of Rest (Adharma), Space (Akasha), and Time (Kala).
  • Dharma as a Non-Material Medium: Dharma is defined as an invisible, non-material substance that facilitates motion for souls and matter. Without it, movement would be impossible.
  • Cosmic Presence: This medium pervades the entire universe and even the atom.
  • Comparison with Luminiferous Aether: It is compared to the scientific concept of the luminiferous aether, although the text later suggests a distinction.
  • Cosmic Stability: Dharma plays a role in the stability of the universe, preventing the dissipation of energy.
  • Boundaries of the Universe: Dharma is confined to the "Loka" (the inhabited universe) and does not extend into "Aloka" (the un-inhabited space beyond). This helps define the boundaries of the cosmic realm, preventing souls and matter from escaping into formless space.
  • Einstein's Curved Space: The concept of curved space in Einstein's theories is linked to the presence of matter (Pudgala), which causes space to warp. This warping of space creates boundaries that reflect energy back, contributing to the universe's stability. Jainism's explanation, however, is simpler: the absence of the Dharma medium beyond the Loka prevents movement.
  • Ether as Non-Material: The text argues that scientists mistakenly view the ether as material, while Jainism correctly identifies it as an immaterial substance.

• 4. Adharmastikaya (Medium of Rest)

  • Adharma as a Non-Material Medium for Rest: Adharma is another non-material substance that facilitates rest or provides a field of force.
  • Cause of the Visible World: It is considered the basis for the structured appearance of the universe.
  • Forces of Nature: It is the medium through which forces like gravitation and electromagnetism operate.
  • Newton's Law of Gravitation: The text discusses Newton's law of gravitation, acknowledging that Bhaskaracharya described similar principles centuries earlier.
  • Electromagnetism and Fields: The forces within atoms (electron orbiting proton) and between molecules are attributed to electromagnetic forces and fields, which are facilitated by Adharma.
  • Unified Field Theory: Einstein's unified field theory, which proposes that gravity and electromagnetism are expressions of the same fundamental force, is seen as a confirmation of the Adharma substance's role.
  • Cosmic Unity: Adharma maintains cosmic unity, keeping celestial bodies in their orbits and atoms within molecules, preventing chaos.

• 5. Akasha (Space)

  • Space as a Container: Akasha is the substance that accommodates all other substances.
  • Loka and Aloka: Jainism divides space into Loka (inhabited universe) and Aloka (un-inhabited, infinite space).
  • Interpenetration: The substances within Loka (Dharma, Adharma, Kala, Jiva, Pudgala) are said to interpenetrate each other.
  • Distinction from Ether: Akasha is distinct from the concept of ether.
  • Function of Akasha: Akasha's primary function is to provide accommodation.

• 6. Kala (Time)

  • Two Aspects of Time: Time is divided into transactional time (Vyavahar Kala), which is perceived through duration, seconds, minutes, etc., and essential time (Nishchaya Kala), which consists of indivisible, non-material units called "Kalanu" (time atoms).
  • Unidirectional Nature: Time is unidirectional, like an arrow shot from a bow, always moving forward.
  • Einstein's Relativity: Einstein's ideas about the relativity of space and time are discussed. While Einstein suggested space and time are inseparable from matter, Jainism posits time atoms that exist passively in every point of space.
  • Time's Unchanging Flow: The bending of space does not alter the unidirectional flow of time, meaning the past cannot become the future. Time is considered eternal, without beginning or end.
  • Atomicity of Time: The book suggests that time, like matter and energy, might be atomic, a concept that future science might confirm.
  • Jain Time Measurement: Jain scriptures provide a detailed, albeit complex, system for measuring time, down to extremely small units.

• 7. Anekanta (Multi-facetedness)

  • Relativity of Truth: Anekanta is presented as Jainism's unique contribution to philosophy, emphasizing that truth is multifaceted and perceived differently from various viewpoints.
  • Subjectivity of Language: Language is seen as inherently limited, and the meaning of statements can vary based on context and perspective.
  • Example of Strychnine: The example of strychnine being a tonic in small doses and a poison in large doses illustrates how a substance can have opposing properties depending on the context.
  • Seven-Fold Predication (Syadvada): The concept of "Syadvada" and the seven-fold predication (Syad Asti, Syad Nasti, etc.) are explained as a framework for understanding these multiple perspectives.
  • The Blind Men and the Elephant Analogy: The classic parable of the blind men describing an elephant is used to illustrate how different partial descriptions, when combined, contribute to a fuller understanding.
  • Limitations of Human Perception: Even with all five senses and the mind, human perception is limited, leading to varied descriptions of the same reality.
  • Mathematics as Universal Language: Einstein's view that mathematics is the true language of the universe, free from personal interpretation, is contrasted with the limitations of human language.
  • Anekanta as Harmony: Anekanta is not skepticism but a principle that reconciles seemingly contradictory viewpoints, fostering tolerance and understanding. It promotes a holistic view by acknowledging diverse perspectives.
  • Relative vs. Absolute Truth: The distinction between transactional truth (Vyavahar Satya) and absolute truth (Nishchaya Satya) is made, echoing Einstein's ideas about relative and absolute knowledge.
  • Example of Electric Charge: An experiment with an electric charge is used to illustrate how different observers (one stationary on Earth, one on a distant planet) can draw contradictory conclusions due to relative motion, highlighting the nature of relative truth.
  • The Ineffable Nature of Absolute Truth: The ultimate, absolute truth is presented as being beyond human comprehension and known only by omniscient beings.

• 8. Karma Vada (Theory of Karma)

  • Karma as Vibrations: Thoughts and actions are described as originating from subtle vibrations in the brain, analogous to radio waves.
  • Mind as a Radio Receiver: The human mind is likened to a radio receiver that tunes into external "waves" of karma.
  • Attachment of Karmic Matter: Karmic matter ("Karma-vargana") attaches to the soul like a coating.
  • Cycle of Birth and Death: Upon death, the soul, along with its karmic encrustations, is drawn by the forces of attraction (like gravity) of worldly matter, leading to rebirth.
  • Liberation (Moksha): The soul's liberation occurs when it detaches entirely from matter.
  • Process of Karma: Karma entering the soul is "Asrava," attachment is "Bandha," stopping the inflow of karma is "Samvara," and shedding existing karma is "Nirjara."
  • Nirjara: Two Types:
    • Savipaka Nirjara: Karma shedding naturally after its fructification.
    • Avipaka Nirjara: Karma shed prematurely through ascetic practices and austerity.
  • Free Will vs. Destiny: The text argues that humans have both free will (to create new karma) and are influenced by destiny (past karma).
  • Automatic Karmic Record: Unlike some religions that have external record-keepers for karma, Jainism posits that the soul itself, through subtle karmic matter, is drawn to appropriate rebirths.

• 9. Our Food (हमारा भोजन)

  • Health as a Prerequisite for Dharma: The book emphasizes the importance of good health for spiritual practice.
  • Impact of Diet: It delves into the impact of various foods on health from a Jain perspective, often aligning with or predating scientific observations.
  • Flour (Atta): Hand-ground flour is preferred over mill-ground flour, which generates heat and destroys Vitamin E. The concept of aging flour (stale flour) being detrimental is also discussed.
  • Rice: Polished rice is discouraged due to the removal of Vitamin B1, which can lead to Beriberi. Traditional methods of dehulling rice are favored.
  • Lentils (Dal): Dal is highlighted as a primary source of protein for vegetarians.
  • Milk: Cow's milk, especially from healthy cows fed specific herbs, is considered the most perfect food, offering intellectual and longevity benefits. Buffalo milk is seen as less beneficial. The text also discusses the scientific findings about cows' ability to protect themselves from radioactive fallout, increasing the reverence for cows.
  • Ghee (Clarified Butter): Ghee is praised as a highly nutritious food, especially for children. However, its cholesterol content is cautioned against for the elderly. Cow's ghee is superior due to its "growth-promoting factor."
  • Artificial Ghee (Vanaspati): The book strongly criticizes artificial ghee (Vanaspati), highlighting its harmful effects, including potential blindness, skin diseases, and developmental issues in children, as proven by scientific studies. It attributes its popularity to socio-economic factors and a desire for perceived status.
  • Sugar: Refined white sugar is deemed unhealthy, as it lacks vitamins and can contribute to diabetes, unlike natural brown sugar (gur). The use of bone charcoal in refining is also noted as a concern.
  • Water: Well water that is naturally filtered through earth layers is considered superior to processed water from waterworks, which may be contaminated by pipes and washers.
  • English Medicines: The use of English medicines is questioned, particularly those derived from animal products, and a preference for Ayurvedic, Unani, or Homeopathic medicines is expressed.
  • Cold Drinks: Carbonated drinks are criticized for using artificial sweeteners (like saccharine) that harm digestion, and some now contain alcohol.
  • Non-Vegetarianism: The physical structure of humans is presented as evidence that meat is not a natural food. Mahatma Gandhi's views on vegetarianism are cited.
  • Eggs: Modern research revealing DDT and cholesterol in eggs, leading to various health problems, is used to argue against their consumption.
  • Alcohol and Smoking: Alcohol is identified as one of the most harmful substances, affecting all organs. Smoking, particularly cigarettes, is linked to lung cancer and contains numerous toxins. Hookah smoking is considered slightly less harmful due to water filtration.
  • Fasting (Upavasa): Fasting is presented as a means to maintain health and longevity, aligning with the idea of spiritual practice requiring a healthy body. It's noted that the Royal Society of London supports the concept of eating less to live longer.
  • Controlled Eating: The principle of eating only when truly hungry (linking to breath count, as per Gommatasara) is presented as a way to emulate the longevity and health of celestial beings.
  • The Role of "Amrit" and Toxins: Life span is explained through the concept of an internal "nectar" (Amrit) in the blood, which is consumed through life processes and corrupted by toxins from food. Controlling consumption and reducing toxin intake (through controlled eating and fasting) prolongs life.

• 11. Heaven and Hell (स्वर्ग और नरक)

  • Scientific Exploration of the Atmosphere: The book explores the scientific understanding of the Earth's atmosphere, divided into layers (troposphere, stratosphere, ozoneosphere, ionosphere).
  • Heavenly and Hellish Realms: The upper stratosphere, with its constant pleasant climate, is likened to a "heavenly" abode. The ozoneosphere, with its extreme heat, darkness, and foul odor, is compared to descriptions of hellish realms. The ionosphere, with its ionized gases, is also described as inhospitable.
  • Scientific Analogy: The scientific findings about atmospheric conditions are presented as potential parallels or confirmations of descriptions of heavenly and hellish regions found in Jain scriptures, without definitively stating they are the same.

• 12. Origin of the Universe (जगत्-उत्पत्ति)

  • Hindu and Scientific Timelines: The book contrasts the ancient Hindu timeline for Earth's creation with modern scientific estimates, noting shifts in scientific understanding.
  • Scientific Theories of Origin: It discusses major scientific theories:
    • Big Bang Theory: Attributed to Russian scientist Dr. Friedman, this theory, where the universe began from a highly dense state and expanded, is linked to the Hindu concept of Hiranyagarbha (golden egg).
    • Continuous Creation Theory (Steady State Theory): This theory, which posits a universe that has always existed and will continue to exist in a similar state, is seen as more aligned with Jain principles of an eternal and uncreated universe.
  • Mass and Density: The initial immense density and mass of the early universe are discussed, referencing the work of scientist Subrahmanyan Chandrasekhar.
  • Cosmic Expansion: The observation of distant quasars moving away from us at high speeds supports the Big Bang theory.
  • Cyclical Universe: The idea of a cyclical universe, where expansion is followed by contraction and a new Big Bang, is mentioned.
  • Jain Cosmology as Eternal: The Jain belief in an eternal, uncreated universe, constantly undergoing transformation but not originating from a single event, is presented as the most fitting explanation, supported by the "steady state" theory and also echoing Einstein's perspective on an eternal universe.

Overall Message: "Jain Darshan aur Vigyan" is a significant work that attempts to bridge the gap between ancient Jain wisdom and modern scientific discovery. It highlights that many Jain philosophical concepts, particularly concerning the nature of matter, time, space, and cosmic principles, were remarkably accurate and ahead of their time, offering profound insights that resonate with contemporary scientific understanding. The book encourages readers to explore their religious heritage with a rational and inquisitive mind.