Jain Dharm Aur Aainstain Ka Sapekshatavada

Here is a comprehensive summary in English of the provided Jain text, "Jain Dharm aur Aainstain ka Sapekshatavada" by Nandighoshvijay:

The book "Jain Dharm aur Aainstain ka Sapekshatavada" by Nandighoshvijay explores the concept of relativity in Jainism, referred to as Anekantavada, and contrasts it with Albert Einstein's theories of Special and General Relativity.

Jainism's Anekantavada (Relativity):

• Jain philosophy, particularly as expounded by Lord Mahavir, presents Anekantavada, which translates to the doctrine of manifoldness or relativity. This principle suggests that any object or issue can be viewed from multiple perspectives or standpoints.
• According to Jain cosmology, the universe is filled with infinite substances, and each substance possesses infinite attributes or states (paryaya). However, all these substances can be categorized into six fundamental, eternal (nitya) substances or dravyas. While these dravyas are eternal, their manifestations or states (paryaya) are impermanent (anitya).
• Therefore, Jain relativity (Anekantavada) is the assertion of seemingly contradictory qualities, such as eternality and impermanence, or other opposing characteristics, within a single entity.
• This philosophical concept of relativity, though primarily conceptual, is capable of explaining many phenomena of the universe and resolving various questions about the observable world.

Einstein's Relativity:

• In modern physics, Albert Einstein developed his Special Theory of Relativity in 1905, primarily concerning the speed of light, and later his General Theory of Relativity in 1915, related to gravitation.
• These theories are the products of Einstein's imagination and intellect.

Distinguishing Jain and Einstein's Relativity:

• The author notes that some Jain scholars, without fully understanding Einstein's theories, equate them with Jain relativity based solely on the superficial similarity of the term "relativity." However, the text asserts there is a vast difference between the two.
• Einstein's theories are founded on two main postulates (pre-assumptions):
  1. The speed of light is the ultimate speed limit: No object in the universe can travel faster than the speed of light.
  2. The speed of light is constant: The speed of light is fixed at approximately 300,000 km/s and does not change.
• The author argues that the time has come to re-evaluate Einstein's theories. Scientific advancements are challenging these postulates:
  • Indian scientist Dr. E.C.G. Sudarshan has mathematically proven the existence of particles faster than light, named Tachyons.
  • Research by Dr. Lene V. Wang at Princeton University suggests that the actual speed of light might be up to 300 times faster than previously believed.
  • Other scientists have reportedly managed to slow down the speed of light, even to a standstill.
  • These findings indicate that Einstein's fundamental postulates may be incorrect.

Jainism's Perspective on Speed and Time:

• The Jain scripture Bhagavati Sutra (also known as Vyākhyāprajñapti Sutra) records Lord Mahavir's response to his chief disciple, Gautama Swami. It states that an atom (paramanu pudgal) can traverse the entire universe, from one end to the other, in a single moment of time (ek samay).
• In Jain philosophy, time (kal) is understood in extremely minute units. Countless such moments form an avalika, and approximately 5825.42 avalikas constitute a second.
• While the Jain universe is considered finite and stable, the spatial or temporal distance between its different levels is so immense that it cannot be easily quantified by mathematical numbers or equations.
• Based on this, Jainism rejects Einstein's first postulate that nothing can exceed the speed of light. It also rejects the second postulate that the speed of light is constant, implying that the calculations based on these assumptions are also flawed.

Consequences of Einstein's Postulates:

• According to Einstein's theories, as an object's speed increases:
  1. Its length decreases, becoming zero at the speed of light.
  2. Its mass increases, becoming infinite at the speed of light.
  3. Time for the object slows down, becoming stationary at the speed of light.
• These consequences prevent any object from exceeding the speed of light. Consequently, scientists are forced to believe that even if faster-than-light particles exist, they cannot reduce their speed to below the speed of light. They have established the speed of light as a barrier that particles cannot cross in either direction.
• Jainism, however, contradicts this. According to Jain principles, any entity moving faster than light can reduce its speed to zero. When it accelerates again, it can exceed the speed of light by thousands of times.
• The effects described by Einstein's Special Relativity (length contraction, mass increase, time dilation) are considered purely hypothetical and not actual from a Jain philosophical standpoint.

Scope of Relativity:

• Einstein's Special Relativity can only explain certain phenomena within the observable universe for objects moving at speeds less than light. It cannot account for phenomena involving speeds greater than light.
• In contrast, Lord Mahavir's concept of relativity (Anekantavada) can explain all phenomena of both the observable and unobservable realms.
• The text asserts that Jainism is a Supreme Science. While conventional science is limited to material objects, Jainism encompasses consciousness, spirit, and the soul, which are often considered intangible. Science can alter material objects, but Jainism can transform consciousness and the soul, which cannot be seen or touched.

In essence, the book argues that Jainism's Anekantavada is a more profound and comprehensive understanding of reality that transcends the limitations of Einstein's physical theories, offering explanations for a broader spectrum of phenomena, including those beyond the material and the observable.