Jain Dharm Me Vaigyanikta Ke Tattva - Book Summary

Here's a comprehensive summary of the Jain text "Jain Dharm me Vaigyanikta ke Tattva" by Nandlal Jain:

The book "Jain Dharm me Vaigyanikta ke Tattva" (Elements of Scientificity in Jainism) by Nandlal Jain argues that Jainism is a highly scientific religion, demonstrating that its core principles and historical development align with the spirit of scientific inquiry.

The author begins by acknowledging the current era as one dominated by intellectualism and empiricism, where science has significantly improved human material life. However, this scientific advancement has led to a decline in the influence of religion, resulting in moral degradation across individual, social, and international spheres. The text quotes Einstein, stating that "Religion without science is blind, and science without religion is lame," emphasizing the necessity of integrating both for holistic development.

The author then addresses the historical perception, particularly in the West, that religion is inherently unscientific. While Indian culture did not develop this notion to the same extent, a skepticism towards the scientificity of religion has emerged in recent decades. This is attributed to religious scholars failing to demonstrate the relevance and adaptability of their beliefs in modern terms, unlike scientists who have established their utility. Religious teachings, while creating cultural history, haven't always made humans detachment from the material world, and their direction sometimes seemed contrary to real-life directions.

The central thesis is then presented: Is religion truly unscientific? Does it lack elements of scientificity? The book focuses on answering these questions specifically within the context of Jainism.

The author posits that the Indian concept of a single Goddess of knowledge (Saraswati) signifies the belief that the visible and invisible, or material and spiritual, are branches of the same tree of consciousness. Both religion and science are seen as significant human mental pursuits, born from the same source with a shared objective: the search for timeless truth and the pursuit of the welfare and liberation of all beings. While some religious practices evolved to be ritualistic and faith-based, and thus seemingly static, Jainism's reliance on self-experience, intuition, and insightful knowledge positioned science as secondary.

However, the author points out that in the current era of rationalism and experimentation, the domains of religion and science appear distinct. Religion focuses on ethics and the non-material, while science focuses on the material world. Some scholars even argue that explanations of material phenomena within religious texts might be the product of limited-knowledge scholars and irrelevant to the core religious goals of moral development and liberation.

Despite these scholarly opinions, the book highlights that ancient Jain literature contains a significant portion (one-third) of descriptions and explanations related to the material world alongside ethical beliefs and practices. This leads to the crucial question: are these descriptions unscientific? The author asserts that the core of Jainism and its early rationalistic literature demonstrate a scientific process as the foundation for its ethics and thought. This process is described as a four-step cycle: Avagraha (perception), Iha (inquiry), Awaaya (apprehension), and Dhaaranaa (retention). This, the author argues, is why many of Jainism's descriptions are consistent with current scientific discoveries, making Jainism the most scientifically compatible religion in the world. Science is presented as a complement and enhancer of religion, and Jainism's name itself is said to attest to its scientificity. The scientificity of any system is determined by the degree of experimentation integrated with rationalism. While science answers "what is," religion answers "what ought to be." Science is practical, and religion is idealistic.

The text then delves into how Jainism fosters a scientific temperament:

Atheism and Self-Reliance: Jainism is an-theistic. The author draws parallels between Jain arguments against God and those of modern astrophysicist Carl Sagan, who considers theism a mere hypothesis. Jainism's focus on humans as the architects of their own destiny is presented as a scientific approach.
Emphasis on Observation and Experience: Jain scriptures encourage a scientific inclination from birth, as humans naturally observe the external world first. Mahavira is considered a seer, and the author of the Acharanga Sutra is described as a great scientist who preached religion based on seeing, hearing, thinking, and experiencing. The text stresses that inquiry is the mother of knowledge and that the study of principles requires sharp intellect, not blind obedience. Various Jain Acharyas like Kundakunda, Samantabhadra, Siddhasena, Haribhadra Suri, and Hemachandra are cited for advocating rationality, empirical testing, and critical examination of scriptures. This "examination-centric" approach, the author believes, has ensured Jainism's preservation and influence.
Historical Evolution of Jain Beliefs: The book argues that the "examination-centric" tradition fostered by ancient Jain texts has imbued Jain ethics and thoughts with considerable scientificity. It also acknowledges that Jain beliefs, including theoretical, observational, nomenclature, and numerical ones, have undergone changes and additions over time, reflecting historical development. The author suggests that religious beliefs should be seen as flowing streams of knowledge, not as absolute truths, just like scientific understanding.

Examples of Modifications in Jain Beliefs are provided to illustrate this evolutionary and scientific aspect:

Theoretical: Changes in concepts like the nature of soul, stages of dharma, definition of perception, birth of sensory beings, and the size of the universe.
Physical Observation: Differences in the order of names, classifications of elements, variations in the names and order of concepts like pratibha, bhavana, and satya, and discrepancies in numerical counts for various categories (e.g., principles, vows, ascetic qualities, verses).

The author notes the dissolution of various Jain sub-sects over time, indicating a dynamic evolution. The importance of the examination system is highlighted again, especially in the current era, as a means to critically evaluate universal beliefs.

The book then discusses the "Scientific Temperament Capability" of Jainism:

Modern scholars and ascetics have studied Jainism and found it to be a holistic science that provides a scientific basis for the registered form of the world. Many of its principles can be articulated in contemporary scientific language. The author emphasizes the need to follow the tradition of Acharyas like Siddhasena and Akalanka, strengthening faith with scientific foundations. Sometimes, modifications, revisions, and additions to scriptural descriptions of the material world are necessary. Ancient Jain texts are seen as sutras (aphorisms) with symbolic language, often presenting observations and results without detailed methodology, especially given the limitations of scientific facilities in their time. Modern scientific discoveries have bridged these gaps and entered areas previously considered "atindriya" (beyond senses), opening paths for the development of such powers.

The text proposes that the increase in the subsidence and suppression of karmas (kshayopasham) in the current era (Panchamkal) is a reflection of increased scientific advancements and consequential religiousness. This is elaborated by linking the subsidence of each of the eight karmas to specific advancements in various fields:

Jnana-avarana (Knowledge-obscuring karma): Expansion of knowledge horizons (agriculture, biology, astronomy, medicine, synthesis, life-form synthesis, extrasensory perception, telepathy, etc.).
Darshana-avarana (Perception-obscuring karma): Expansion of sensory and perceptual horizons through scientific instruments.
Vedaniya (Feeling-generating karma): Increase in comfort and conveniences, possibilities of effortless living, rise in socialist tendencies, international sensitivity to natural disasters, and increased longevity.
Mohaniya (Delusion-inducing karma): Societal interpretations of religion, changing family structures, and increased religious activities.
Ayu (Life-span karma): Increase in longevity and exponential growth in human population.
Goti (Species karma): Political transformation of scheduled categories, reservation in service and education, and higher living standards due to occupational diversity.
Nama (Name karma): Exponential increase in the population of rare human births, organ transplantation, psychosomatic and somatopsychic science, and enhancement of human physical and mental capabilities.
Antaraya (Obstacle-causing karma): Resolution of obstacles to individual/societal development through governmental and non-governmental means, and relevant interpretations by governments and religious leaders.

The book concludes by discussing ways to enhance scientificity in a historical perspective:

The author reiterates that the focus on abstract spiritual principles has overshadowed the historical perspective of Indian culture's development, leading to a weakened position of India's history in academic and intellectual circles. Medieval beliefs in the Vedas, God, and omniscience created a faith-based currency of ultimate truth, keeping the mind in the abstract realm and halting intellectual and observational efforts to understand the self and the material world. This led to the decline of India's once-prominent position in various fields of knowledge and science. To regain this, developing a historical and intellectual perspective is crucial.

Jain principles like Anekantavada (non-absolutism), atomism, animism of plants, theory of energy and particles (pudgalvada), and dietary considerations are historically significant and highly relevant today. The author questions the notion of treating descriptions of the material world as timeless truths compared to the ultimate truth of moral principles. Many descriptions in Jain scriptures, while established in their classical age, now show inconsistencies and incompleteness in the era of urban and industrial civilization. Ancient Jain Acharyas addressed these inconsistencies with scientific logic and practical rationalism. This spirit is needed today. By historically reviewing ancient principles and imbuing them with 20th-century intellectual and experimental scientificity (as seen in the case of meditation or preksha dhyan), Jainism's scientificity can be firmly established, enabling it to become a world religion.

Finally, the book presents "Jainism's Core Principles in the Language of Mathematics":

This section attempts to express Jain concepts using mathematical formulas, aiming to make Jain principles attractive and inspiring for the new generation. Examples include:

The ratio of happiness (H) to religiousness (R) is inversely proportional (H ∝ 1/R).
Happiness is the ratio of fulfilled desires to total desires (H = Df / Dt).
The sum of spiritual quantities in Jainism is proportional to their product.
Anekantavada can be expressed in various mathematical forms (statistical and integral).
The relationship between pramana (right perception) and naya (partial standpoint) is presented as Pr = Σn, where Pr is pramana and n is naya.
The force of attachment (centripetal) for spiritual development should be weakened by the centrifugal force of non-attachment (vitaragata).

These mathematical representations are presented as indicators of Jainism's scientificity and potential to be a guiding force.