Jain Darshan Me Dravya Ki Dharna Aur Vigyan

Here is a comprehensive summary in English of the provided Jain text, focusing on the concept of "Dravya" (substance) and its parallels with modern science:

The text, "Jain Darshan me Dravya ki Dharna aur Vigyan" by Virendra Sinha, explores the concept of "Dravya" in Jain philosophy and its striking similarities with scientific principles, particularly in modern physics and cosmology. It argues that Jain thought, through its understanding of "Dravya," anticipated many scientific discoveries.

Key Themes and Arguments:

• Science and Values: The article begins by differentiating between the "power-value" (शक्त-मूल्य) of science, derived from technology, and the "knowledge-value" (ज्ञान-मूल्य) that enriches human context. While modern humans often view science as a means of power accumulation, the true essence lies in its pursuit of knowledge and understanding, a pursuit shared by mystics, poets, and philosophers. This knowledge is about experiencing the "beloved" (प्रिय) not for power, but for inner joy and realization.

• Relativity and Syadvada: A significant connection is drawn between Einstein's theory of relativity and the Jain concept of Syadvada (anekantavada, the doctrine of manifold aspects). Both acknowledge that reality is relative and cannot be fully grasped through absolute concepts. The Jain understanding of "Dravya" is rooted in this relativistic understanding, where universal truths are based on relationships rather than fixed, absolute properties.

• Dravya and Matter (Pudgala): The core of the discussion revolves around "Dravya" and its most prominent manifestation, Pudgala (matter).

  • Matter's Nature: Modern physics, through its understanding of matter, often finds parallels with Jain concepts. The continuous transformation of matter, its origin, and dissolution are seen as consistent with Jain principles.
  • Development and Evolution: The evolutionary theories of Darwin are compared to the Jain distinction between Jiva (consciousness) and Ajiva (non-consciousness). Both frameworks suggest a continuous spectrum rather than a stark dichotomy, implying a graduated existence and equal importance for both sentient and insentient aspects of reality. Jain philosophy posits that both Jiva and Ajiva are real, and crucially, Pudgala itself is not inherently conscious or unconscious but encompasses both potentials.
  • Substance as Existence: Jain scholars emphasize that words like Sat (existence), Dravya (substance), Pudgala (matter), and Yatharth (reality) can carry similar meanings. The assertion "Dravya is Sat, and Sat is Dravya" highlights the fundamental nature of substance as being.
  • Time as Substance: The Jain belief that Kala (time) is also a form of Dravya is seen as prefiguring modern physics' view of time and space as transformations of matter.

• Transformation and Differentiation:

  • Product, Decay, and Persistence: The Jain tenet that Dravya is characterized by Utpad (production), Vyaya (decay), and Dhrouvya (persistence) reflects a profound understanding of dynamic stability. Dhrouvya signifies a constant element amidst change, which the author equates to the dynamic and creative nature of substance. Fred Hoyle's concept of "background matter" from which matter arises and into which it dissolves is cited as a scientific parallel.
  • Dravya's Impermanence and Stability: The text highlights that the impermanent aspect of Dravya is accepted by science as transformation, not destruction. The concept of Anu (atom) and Skandha (molecule/aggregate) in Jainism aligns with the scientific understanding of matter's composition.
  • The Trinity Analogy: The Hindu trinity of Brahma, Vishnu, and Mahesh (creation, sustenance, dissolution) is presented as a symbolic representation of the three forces inherent in Pudgala: creation, harmony/balance, and dissolution, echoing the stages of matter.

• Atomism and the Infinitesimal:

  • Atom and Molecule: Jain atomism, which posits the existence of Paramanu (indivisible atom) as the fundamental unit of Pudgala, is compared to modern atomic theory. The formation of Anu (molecules) from Paramanu and subsequently Skandha (aggregates/tissues) mirrors the scientific understanding of atomic and molecular structures, and the formation of organs from cells.
  • "What is in the part is in the whole": The idea that the structure of an atom is analogous to the solar system is seen as reflecting a fundamental philosophical truth that the macrocosm mirrors the microcosm.
  • Beyond Physical Matter: Bertrand Russell's observation that "Modern matter is not material" is cited to suggest that the essence of matter may transcend its physical form, a notion resonating with Jain philosophy's broader definition of Dravya.
  • The Indivisible Atom: While modern science has divided the atom, revealing electrons, protons, and neutrons, the Jain concept of Paramanu as the ultimate, indivisible unit with no length, breadth, or depth is still seen as a foundational idea that science has explored.

• Properties of Atoms and Aggregates:

  • Touch and Qualities: Jain philosophy enumerates eight types of "touch" (स्पर्श) for atoms, representing various qualities like rough, soft, light, heavy, hot, cold, greasy, and dry. These qualities are seen as the basis for the creation of phenomena like meteors, clouds, and rainbows, aligning with the scientific understanding of how atomic interactions create observable effects.
  • Positive and Negative Charges: The Jain concept of Snigdha (greasy/positive) and Ruksha (dry/negative) atoms binding together is directly compared to the scientific concept of positive and negative electrical charges, which are the fundamental forces behind the formation of molecules and matter.
  • Sound as Matter: A significant point of comparison is the Jain view of Shabda (sound) as a Pudgala (material) manifestation arising from the interaction of Skandhas. This contrasts with the scientific view of sound as energy or waves. However, the vibrational nature of sound, as understood by modern physics (radio waves, sound waves), is acknowledged as a close parallel to the Jain concept of sound's vibratory origin.
  • Tejoleshya and Atomic Energy: The concept of Tejoleshya (fiery disposition), capable of consuming sixteen regions simultaneously, is presented as a precursor to the understanding of atomic energy. The text notes that while modern science has harnessed atomic energy primarily as heat (like in atomic and hydrogen bombs), Tejoleshya encompasses both heat and cold, with a cooling Tejoleshya counteracting the effects of a hot one. This suggests an early Jain grasp of atomic power's dual potential for destruction and control.

• Atom Power and Jainism: The article concludes by reiterating that Jain philosophers illuminated truths not only in spirituality but also in the realm of material science, with many of their insights being valid to a significant extent in modern science. The author feels that Jain thought correctly highlighted the relative importance of philosophy and science, and that the study of "Dravya" or "Pudgala" in Jainism represents a profound engagement with the mysteries of the universe. The continuous aspiration to explore the "unexplored regions" of substance underscores the dynamic nature of "knowledge."

In essence, the book argues that Jain philosophy, particularly its understanding of "Dravya," provides a remarkably prescient framework that aligns with and anticipates many fundamental principles of modern science, demonstrating a sophisticated and holistic approach to understanding reality.