Jain Dharm Ko Kuch Bhugol Khagoli Manyataye Aur Vigyan - Book Summary

Here's a comprehensive summary of the provided Jain text, "Jain Dharm ko Kuch Bhugol Khagoli Manyataye aur Vigyan" by Satyabhakta Swami:

The article, "Jain Dharm ko Kuch Bhugol Khagoli Manyataye aur Vigyan" (Some Cosmological and Geographical Beliefs of Jainism and Science) by Satyabhakta Swami, addresses the apparent discrepancies between traditional Jain cosmological and astronomical beliefs and modern scientific understanding, particularly in the context of recent human achievements like the moon landing.

Swami Satyabhakta begins by acknowledging the public's excitement about humanity's advancements in space but notes the discomfort these scientific findings have caused within some religious circles, including the Jain community, due to contradictions with scriptural descriptions. He highlights that the Jain community is actively engaged in reconciling these differences, citing the efforts of the Triloka Shodh Sansthan and Bhu-Bhraman Sansthan in creating maps of Jambudvipa and publishing explanatory literature.

The author emphasizes that the primary goal of Jainism, and indeed most religions, has been the promotion of ethics and moral values, not the establishment of new scientific theories. He suggests that while Jain traditions have displayed a remarkable scientific outlook and keen observational skills for their time, it is not surprising if some of their ancient beliefs appear inconsistent with contemporary empirical science. These discussions of cosmology and geography, he argues, should be seen as secondary to the core teachings of Jainism, intended for the propagation of the faith.

The article then delves into specific Jain beliefs and their comparison with scientific theories:

The Concept of Dharmadravya and Adharmadravya: Swami Satyabhakta points out that Jainism, over two thousand years ago, conceptualized "Dharmadravya" (medium for motion) and "Adharmadravya" (medium for rest). This understanding that a moving object needs a facilitator to keep moving, and a resting object needs a facilitator to remain at rest, is presented as a precursor to Newton's concept of inertia. However, he notes that while Jainism understood this principle, its application to the continuous motion of celestial bodies like planets seems to have been overlooked. Instead, Jain scriptures attribute the movement of solar and lunar bodies to the constant efforts of sixteen thousand deities in various forms, a notion that contrasts with the naturalistic explanation of inertia and gravity.
Sunrise and Sunset: The text critiques the Jain cosmological description of the Sun as a golden, gem-like disc, forty-eight yojana in diameter, moved by sixteen thousand deities. The explanation of sunrise and sunset, based on the Sun's path along the Nishadha mountain, is challenged for its experiential inconsistency. The author uses the example of standing facing the rising sun, noting that sunset would then appear to the left, not behind, and that the absence of a mountain on the side of the sea would prevent the sun from setting. He further questions the scriptural depiction of celestial bodies as half-spheres with their flat side upwards, arguing that this shape would not appear consistently circular from all angles, unlike how the sun and moon are observed.
Solar and Lunar Eclipses: Jain scriptures attribute eclipses to the celestial vehicles of Rahu and Ketu positioned beneath the Sun and Moon. The author finds this explanation problematic, arguing that covering a sphere with another sphere would not result in the appearance of a crescent moon as observed during phases like Ashtami. He also questions the constant positioning of these vehicles and the assumed controlled, variable speeds of the deities operating them, suggesting it contradicts a more natural or divine order.
The Existence of Celestial Bodies and Deities in Space: The article questions how celestial bodies, described as heavy, can remain in the sky without support. It also probes the nature of the deities who allegedly support these bodies. The author raises concerns about the survival of these deities at extreme altitudes where the atmosphere is thin and oxygen is scarce, highlighting the disconnect with human physiological limits.
Altitude of the Sun and Moon: The text presents a table comparing scriptural and scientific estimates of the distances and dimensions of celestial bodies, emphasizing the significant discrepancies. It notes that a modern "twentieth-century mind" seeks explanations for these differences.
Speed of the Sun and Moon: The article calculates the immense speed of the Sun and Moon based on the circumference of Jambudvipa and a 48-hour rotation period. This speed is compared to the destructive power of hurricanes and the requirements for satellites to escape Earth's atmosphere, raising questions about the structural integrity and environmental impact on these celestial bodies as described. The author suggests that the ancient understanding of atmospheric conditions might have been incomplete.
Heat and "Aatap": The distinction made by Jain scholars between "ushnata" (heat) and "aatap" (radiant heat) is discussed. While fire possesses "ushnata," the sun possesses "aatap." This implies that the sun itself is not hot, but rather radiates heat. The author finds this concept inconsistent with the common observation that heat increases closer to the sun, and that higher altitudes (closer to the sun) are often cooler than lower altitudes. He suggests that this interpretation might stem from a misunderstanding of how heat is distributed.
Other Geographical Observations:
- Elevated Ocean Waters: Jain descriptions of oceans being high in the middle, like a heap of grain, are attributed to the Earth's curvature. However, the scriptural explanation involving deities holding the water up is contrasted with modern scientific explanations based on gravity and lunar attraction. The observation that only the saltwater ocean exhibits this phenomenon is noted.
- Mount Vijaya: The existence of a massive Mount Vijaya, 25 yojana high (estimated at one hundred thousand miles), with humans and Vidyadharas living and farming on it, is presented as a mythological concept when compared to the height of Mount Everest. The description of rivers originating from caves in this mountain, with the rivers still existing but the mountain invisible, further solidifies this view. The scale of a Jain temple on this mountain is also deemed fantastical in comparison to modern skyscrapers.
- Six-Month Days and Nights, Meteors, Comets, and Volcanoes: The article states that Jain cosmology struggles to provide consistent explanations for phenomena like six-month days and nights, meteors, comets, and volcanic eruptions.

Conclusion:

In conclusion, Swami Satyabhakta reiterates that many Jain cosmological and astronomical beliefs, while products of acute observation in their time, do not align with modern scientific understanding. He urges Jain scholars to address these discrepancies to strengthen faith in scriptures. He emphasizes that Jain acharyas were pioneers in their era and their interpretations, though lacking empirical testing, should not be universally upheld as scientific fact. He advocates for viewing these descriptions as integral to religious narratives that held psychological significance in their time, rather than as scientific pronouncements.

The author strongly advises against pitting religion against science. He asserts that religion's domain is ethics, cooperation, peace, and order, while the study of the universe and geography belongs to science. Both should work collaboratively, and there should be no conflict. This approach, he suggests, is where the Jain principle of "Anekanta" (non-one-sidedness) truly shines.