Jain Dharm Aur Adhunik Vigyan - Book Summary

Here's a comprehensive summary of the Jain text "Jain Dharm aur Adhunik Vigyan" by Sagarmal Jain, based on the provided pages:

The book "Jain Dharm aur Adhunik Vigyan" by Sagarmal Jain explores the harmonious relationship between Jainism and modern science, arguing that scientific discoveries often validate or offer new perspectives on ancient Jain principles.

The author begins by acknowledging that the advancements of modern science have challenged many traditional religious and philosophical beliefs about the nature of the world and cosmology. This has led some to accept scientific findings as ultimate truth and dismiss religious doctrines as mere speculation, causing a crisis of faith for many. However, the author asserts that this view is also misguided. Just as science has dispelled superstitions, blindly accepting scientific conclusions without considering the insights of religion and philosophy is also an error. Science itself is dynamic, with past scientific theories being superseded by new discoveries. Therefore, there's no need to fear science or completely reject traditional beliefs. Instead, the appropriate approach is to accept Jain principles that are scientifically verifiable and view the rest as hypotheses for future scientific testing.

The text highlights several Jain concepts that were once considered unscientific but are now being validated by modern science:

Materiality of Light, Darkness, Heat, Shadow, and Sound: Jain scriptures state that these phenomena are material (pudgalik). While previously disbelieved, their material nature is now scientifically proven.
Sound Traveling to the Edge of the Universe: The Jain belief that sound, once uttered, travels to the limits of the universe, however faint, is now supported by scientific understanding of sound propagation.
Omniscience (Kevalgyan) and Clairvoyance (Avadhigyan): The Jain concepts of omniscient beings knowing all substances instantaneously and clairvoyant beings perceiving distant objects without direct sensory input, which seemed fantastical, are now relatable in the context of technologies like television. The author posits that if the human mind could receive and process information (like light rays) as effectively as a television, instantaneous knowledge of distant objects and events would be possible.
Formation of Molecules from Atoms: The Tattvartha Sutra mentions the bonding of smooth (snigdha) and rough (ruksha) atoms to form molecules (skandhas). The author interprets "snigdha" as positively charged and "ruksha" as negatively charged particles, aligning this with modern scientific understanding of atomic bonding to form molecules.
Sentience in Plants: The Acharanga Sutra's comparison of plant life to animal life, suggesting sensitivity in plants, was initially met with skepticism. However, discoveries by scientists like Jagadish Chandra Bose have confirmed that plants do possess sensitivity similar to animals.

The author emphasizes that science is not an enemy of religion but rather a tool that refutes superstition and strengthens genuine religious tenets. Many Jain ethical rules, previously accepted based on faith, are now proving their scientific utility:

Prohibition of Night Eating: While traditionally linked to violence, the prohibition of eating at night is now scientifically supported by biology, medicine, and nutrition. Sunlight helps destroy food pathogens and aids digestion, capabilities that are reduced in darkness. Medical science suggests that nighttime eating can lead to digestive issues and disrupted sleep.
The Concept of "Anantkay" (Infinite Life): The Jain prohibition against consuming sprouted grains or parts of plants where germination is occurring, considered to involve "anantkay" (infinite life) and thus more sinful, is now understood scientifically. It is argued that harming potential centers of life development leads to the destruction of countless future lives, hindering the continuous flow of life.

Furthermore, the book discusses:

Vegetarianism: The scientific confirmation that vegetarianism is the natural human diet and the detailed explanation of diseases caused by non-vegetarianism and egg consumption by modern scientists and medical practitioners validate the scientific basis of Jain dietary ethics.
Environmental Protection: Jain restrictions on the unnecessary exploitation of plants, water, etc., for environmental purification are now recognized for their profound significance through scientific discoveries. Jain ethics play a crucial role in environmental conservation.

The text then addresses Jain cosmology and geography, acknowledging that these aspects often differ from modern scientific understanding and present challenges in reconciliation.

Source of Cosmological Details: The author notes that detailed cosmological descriptions are primarily found in certain sections of Jain scriptures (Sthananga, Samavayang, Bhagavati) and later additions like Chandraprajnapti and Suryaprajnapti. These later works, considered by scholars to be compilations with later interpolations, might not be entirely free from non-omniscient influences.
Omniscience and Cosmology: The author argues that discrepancies in Jain cosmology and geography with modern science do not undermine the omniscience of the Tirthankaras. The Tirthankaras' primary focus is spiritual and ethical development. Moreover, similar cosmological views existed in contemporary Buddhist and Hindu traditions, suggesting a shared cultural understanding rather than solely divine pronouncements on these matters. The author strongly refutes the idea that accepting scientific cosmology would negate the omniscience of the Jinas, stating that the Tirthankaras are concerned with spiritual truth, not empirical details of the universe.
The True Object of Omniscience: Citing Acharya Kundakunda, the author emphasizes that the true object of the omniscient is the soul (Atman), while knowledge of the external world is considered a matter of convention (vyavahar). The Bhagavati Sutra's statement that an omniscient being "may know or may not know" further supports the idea that their omniscience is primarily focused on spiritual liberation.
Reliability of Scriptures: The author acknowledges the immense value of Jain scriptures but also points out that they have undergone changes, additions, and omissions over time, as even the final compiler, Devardhi Gani, recognized. Therefore, critical analysis of scriptural content is necessary to discern the original teachings of the Tirthankaras.
Avoiding Extremes: The book cautions against two extremes: unquestioningly accepting any text as the word of the Tirthankara and completely rejecting all scriptural literature as superstition. A balanced, discerning approach is advocated.

Regarding Jain cosmology and creation:

Uncreated and Eternal Universe: Jain cosmology posits an uncreated and eternal universe, not in the sense of being static, but in its continuous flow of existence. While there is constant creation and destruction within it, the universe as a whole is eternal. Crucially, it has no creator and operates according to natural laws. Modern science also accepts the universe as eternally existing in its fundamental components, with continuous processes of creation and destruction, and no creator.
Cosmic Structure: While both Jainism and science acknowledge an infinite universe with limited inhabited regions, Jain cosmology's detailed descriptions of the underworld (adhiloka), middle world (madhyaloka), and upper worlds (swargaloka) differ from modern scientific models of the cosmos.
Life Beyond Earth: The Jain tradition's acceptance of numerous solar systems and planets, along with the scientific possibility of life on other celestial bodies, indirectly supports the concept of heavens and hells. The author draws a parallel between UFO sightings and the traditional narratives of celestial beings (devas) visiting Earth, suggesting that the concept of other realms might not be entirely unfounded.
The Six Substances (Saddravya): The Jain philosophical concept of six fundamental substances – Jiva (soul), Dharma (principle of motion), Adharma (principle of rest), Akasha (space), Pudgala (matter), and Kala (time) – is examined.
- Jiva (Soul): While science may not accept the independent existence of an immortal soul, it does not deny the existence of life. The author notes that scientists are now exploring concepts like extrasensory perception (telepathy) and reincarnation, which align with Jain beliefs.
- Pudgala (Matter): Jain scholars and scientists have significant agreement on the existence and nature of matter. The immense power within atoms described by Jain scholars is now being confirmed by modern science, such as the power unleashed by atomic explosions. The Jain concept of the atom, which is indivisible, is contrasted with the scientific understanding that what was previously considered an atom has been broken down. The author suggests that the scientific concept of a "quark" might be akin to the Jain indivisible atom, which remains elusive to current scientific understanding.
- Dharma and Adharma (Principles of Motion and Rest): The Jain concepts of Dharma and Adharma as regulating principles for motion and rest are likened to scientific concepts like the luminiferous ether and gravity. The author argues that a medium is necessary for motion, and this medium is called "ether" in science and "Dharma Dravya" in Jainism. Similarly, Adharma Dravya is compared to gravity, which maintains the stability of celestial bodies.
- Akasha (Space): Jainism posits that space (Akasha) is not mere emptiness but a reality that contains all other substances. It is divided into Lokakasha (space containing the universe) and Alokakasha (empty space beyond the universe). The limited dimension of the universe (14 rajju) is relative to the infinite space.
Jain Geography: The Jain concept of "Adhai Dweep" (two and a half islands) as the inhabited portion of the universe is discussed. The author attempts to correlate this with the ancient geological understanding of continents, suggesting a possible, albeit rough, alignment with the idea of a Pangea-like supercontinent and its surrounding oceans. However, the specific detailed geographical divisions within Jain cosmology are not fully consistent with modern geography.

Conclusion:

The book concludes by advocating for a balanced approach, recognizing that neither science nor religious scriptures in their entirety represent the ultimate truth. Instead, a critical and discerning intellect is needed to evaluate both. The author reiterates that science can be a supporter, not a destroyer, of religious beliefs. Ultimately, the core of religion lies in human values and spiritual development, and certain cosmological details in scriptures, even if scientifically outdated, do not diminish the fundamental truths of Jainism concerning ethics, spirituality, and liberation. The author emphasizes that the teachings of Tirthankaras are primarily about overcoming moral weaknesses and achieving spiritual growth, and not all pronouncements attributed to them, especially in later texts, are necessarily direct divine pronouncements on empirical matters. The relationship between science and spirituality requires careful evaluation and understanding.