Jain Dharm Aur Adhunik Chikitsa Vigyan - Book Summary

Here is a comprehensive summary in English of the provided Jain text, "Brahmand: Adhunik Vigyan aur Jain Darshan" (The Universe: Modern Science and Jain Philosophy) by B. L. Kothari:

This chapter, "Brahmand: Adhunik Vigyan aur Jain Darshan," from the book "Jain Dharm aur Adhunik Chikitsa Vigyan," explores the fascinating intersection between modern scientific understanding of the universe and the ancient Jain philosophical perspective.

The author begins by highlighting the contradictory and ever-changing nature of modern scientific conclusions regarding the universe. Despite significant advancements in space science over the past few decades, aided by advanced instruments like radio telescopes and spectrographs, fundamental questions about the universe's origin, age, and extent remain largely unanswered. Scientific findings are often conflicting and incomplete, leading to a sense of bewilderment rather than resolution for curious minds. Examples are given of differing calculations for the speed of our solar system's orbit and the Milky Way's revolution, as well as vastly different estimates for the universe's age (from 500 million to 15 billion years). Debates persist on whether the universe is infinite or finite, eternal or having a definitive beginning and end.

Kothari suggests that the limitations of scientific instruments contribute to these discrepancies. Even the most powerful telescopes have a finite range, and future advancements will undoubtedly alter current understandings. Furthermore, experiments conducted within Earth's atmosphere and gravitational fields may not accurately reflect the vastly different conditions in outer space. This leads to the assertion that the universe is so ancient and vast that it transcends the capabilities of measurable instruments.

The author then contrasts this with ancient Indian sages and thinkers who, despite lacking modern instruments, provided remarkably accurate descriptions of celestial bodies' sizes, movements, distances, and forms. Their theories on the universe's origin and expansion are presented as more logical and clear than current scientific debates. The text posits that these insights might have been gained through extrasensory perception or divine knowledge available to ancient sages.

The core of the chapter delves into the Jain perspective on cosmology, which is presented as detailed and comprehensive within Jain literature. Jainism posits that the universe is:

Unborn, beginningless, and eternal (Anadi and Anant): There was no point in the past when the universe did not exist, nor will there be a point in the future when it ceases to exist. This belief is rooted in the Jain principle of the indestructibility of matter. Matter, according to Jainism, is neither created nor destroyed. The total amount of matter in the universe remains constant, implying an eternal existence for the universe itself. The author argues that theories postulating a beginning from a single explosion of matter (like the Big Bang) are flawed because they do not explain the origin of the pre-existing matter that formed the initial massive molecule or dense aggregate. Rather, these scientific theories describe a transformation of matter, not its creation or destruction.
Finite in size and extent (Simit): The universe has a defined form and is not infinite or boundless. All matter within the universe is contained within a limited region called "Lok" (the realm of existence), beyond which lies only "Alok" (non-existence or pure space). The shape of the universe is described as being roughly like the English numeral '8', comprising three parts: Adholok (lower realm), Urdhvalok (upper realm), and Madhyalok (middle realm). The differing properties of matter in these realms create diverse environmental conditions that drive the cycle of cosmic transformation.

The Jain concept of a finite universe closely aligns with Dr. Albert Einstein's view, which also proposed a universe with a definite shape and boundaries. Einstein's reasoning was based on gravity, which, by bending space-time, limits the expansion of the universe. However, Jain philosophy identifies two more subtle entities, Dharma-stikaya and Adharma-stikaya, as the primary forces shaping the universe's form, dynamism, and transformation cycle.

Dharma-stikaya: This principle is responsible for maintaining the inherent properties (dharma) of matter, such as its form, color, and essence. It is linked to the dynamism and movement of matter within the universe.
Adharma-stikaya: This principle is responsible for causing the degradation or dissipation of matter's properties, leading to the transformation of its form, color, and essence. It is associated with maintaining stability and order.

These two principles are considered complementary forces that govern the continuous cycle of change, development, and decay in the universe. For example, the transformation of elements like radium into lead over billions of years, or the eventual cooling of stars, are seen as manifestations of these forces.

The author argues that Dharma-stikaya is analogous to the hypothetical "ether" that scientists once considered but couldn't prove. These principles are non-physical and abstract, thus beyond empirical measurement. They are considered to be the forces that impart curvature to the universe, thereby limiting its extent, just as gravity does in Einstein's theory. The absence of these principles outside the "Lok" explains why movement is not possible in "Alok."

The text further discusses how Dharma-stikaya and Adharma-stikaya are the ultimate controllers of both stability and motion within the universe, influencing even forces like gravity and electromagnetism. The constant transformation of matter, its development and decay, are also influenced by these two fundamental principles.

In conclusion, the chapter asserts that the Jain cosmological understanding – that the universe is eternal, finite in form, and constantly undergoing transformation of its constituent matter – is an ancient and scientifically sound perspective. The author suggests that as modern science progresses, its findings increasingly converge with these ancient Jain beliefs. The chapter ends with a quote from British astronomer Dr. Justo, comparing the pursuit of cosmological knowledge to climbing a mountain, where at the summit, one finds religious scholars already present, implying that true knowledge of the universe was already grasped by these ancient thinkers. The author confidently states that Jain cosmology is "fully scientific" and that science will ultimately arrive at the same ultimate truths.