Jain Jagat Utpatti Aur Adhunik Vigyan

Here's a comprehensive summary in English of the provided Jain text, "Jain Jagat Utpatti aur Adhunik Vigyan" by G R Jain:

The book, "Jain Jagat Utpatti aur Adhunik Vigyan" (Origin of the Jain World and Modern Science), authored by Prof. G.R. Jain, explores the Jain perspective on the origin and nature of the universe and compares it with modern scientific theories.

The Fundamental Question of Creation: The author begins by acknowledging the universal human curiosity about the origin of the universe, often attributing it to a divine creator. However, Jainism delves deeper, questioning the origin of this creator, its location, the time of creation, and the material used, particularly the philosophical impossibility of creation from nothing.

Jain and Hindu Concepts of Time and Cosmic Cycles: The text then presents a detailed comparison of Hindu and Jain chronological systems.

• Hindu Time Calculation: The Hindu calendar is described through various Yugas (Kalpa, Dwapara, Treta, Satya), Mahayugas, Manvantaras, and Kalpas, leading to an astronomical number of years for a "Brahma's day" and a "Brahma's year." The scale is immense, reaching into billions and trillions of years, with a "Brahma Kalpa" representing 77 digits.
• Jain Time Calculation: The Jain system also involves extensive time cycles, employing units like "Purvang," "Purva," "Parva," "Niyut," "Kumud," "Padma," "Nalina," "Kamala," "Trutya," "Atta," "Amam," "Uh," "Lata," "Mahalata," "Shirh prakampita," "Hasta prahelika," and "Chachik." The scale of these units is far beyond common comprehension, with a "Chachik" described as having 201 digits.
• Avasarpini and Utsarpini: Both Hindu and Jain calculations deal with vast cosmic periods. The Jain concept of Avasarpini (descending cycle) and Utsarpini (ascending cycle) is introduced. In Avasarpini, qualities like religion, karma, and lifespan gradually decrease, while in Utsarpini, they increase. These two cycles together form a "Kalpakala." The text provides a calculation for the duration of a Kalpakala in Jain cosmology, also resulting in a number with 77 digits, remarkably close in magnitude to the Hindu calculations, despite numerical differences.

The Hindu Creation Calendar (Srishti Samvat) vs. Jain Perspective: The book then discusses the Hindu "Srishti Samvat" (Creation Calendar) based on their "Sankalp mantra," which references specific Kalpas, Manvantaras, and Yugas. The author explains how the current epoch (Kali Yuga) fits into this vast timeline. Hinduism estimates the age of creation to be around two billion years, a figure also approximated by the English physicist Sir James Jeans based on the salt content in the oceans. Modern scientific discoveries, particularly related to lunar motion, suggest an age of Earth closer to 4.6 billion years, which aligns closely with Brahma's day in Hindu cosmology.

The Six Substances of Jain Cosmology: The Jain view of the universe is based on the existence of six fundamental substances (dravyas):

1. Jiva (Soul): The conscious entity.
2. Ajiva (Non-soul): Matter and Energy.
3. Dharma (Medium of Motion): An invisible, non-material medium that facilitates movement. It's compared to ether in scientific contexts, but with a crucial difference in its immaterial nature according to Jainism.
4. Adharma (Medium of Rest): A non-material medium that facilitates rest or stillness.
5. Akasha (Space): The all-pervading space that accommodates the other substances.
6. Kala (Time): The measure of change and duration.

The text emphasizes the specific Jain definition of "Dharma" as a unique concept, distinct from religious duties or virtues. It explains that this Dharma substance allows light from stars to reach us and fills all spaces, even within atoms.

The Nature of the Universe: Finite or Infinite? The book addresses the question of whether the universe is finite or infinite.

• Einstein's Theory: Einstein's "Cylindrical Theory of the Universe" is discussed, suggesting a universe finite in three spatial dimensions (length, width, height) but infinite in the dimension of time. This implies the universe has existed and will exist eternally in some form. Einstein also viewed the universe as a four-dimensional entity (three spatial, one temporal).
• Jain Cosmology: Jain scriptures also describe the universe as anadi-ananta (without beginning or end). The universe is divided into two parts:
  • Loka (The World): Contains all physical entities like sun, moon, stars, etc., and has a defined volume of 343 cubic "rajju" (a unit of measurement).
  • Aloka (Non-World): The infinite space beyond the Loka, devoid of any of the six substances except pure space.
• The Role of Dharma in Cosmic Stability: The Dharma substance acts as a boundary, preventing matter or energy from leaving the Loka. This ensures the stability and permanence of the universe. This concept is likened to Einstein's idea of "curvature of space," where the presence of matter causes space to curve, reflecting energy back and maintaining its integrity. The Jain explanation, that the absence of the Dharma substance beyond the Loka prevents egress, is presented as a more logical and comprehensible solution.

Scientific Theories of Universe Origin vs. Jainism: The text contrasts two main scientific theories with the Jain perspective:

1. Big Bang Theory: Originating from a massive explosion of hydrogen gas, this theory is compared to the Hindu concept of creation from a "Hiranyagarbha" (golden egg). The theory suggests that the universe began with an extremely dense and heavy substance that expanded. Modern science estimates the universe's age at 10-20 billion years, with a cyclical model where the universe expands and then contracts, leading to repeated Big Bangs. Jainism refers to this as the process of parinaman (transformation or evolution), involving continuous loss and gain.
2. Continuous Creation Theory (Steady State Theory): This theory posits that the universe is eternal and unchanging, like a field of grass where old blades die and new ones grow, maintaining a constant overall appearance. The author states that this theory aligns much more closely with Jain principles.

Jainism's Unchanging Perspective: The core of the Jain view, as presented in the book, is that the universe has no creator and no specific point of origin. It has existed eternally and will continue to do so. This aligns with the Bhagavad Gita's philosophy that the Lord does not create the world or its actions.

Conclusion: The author concludes that the Jain perspective on the origin and nature of the universe is the most comprehensive and logical. The universe is not created from nothing but has existed eternally in an unchanging cyclical process. The text highlights the immense scale of the universe, mentioning the vast number of fundamental particles within its defined volume of 343 cubic rajju, and reiterating the Jain aphorism: "Smaller than the smallest, greater than the greatest!"