Jain Shastro Me Vaigyanik Sanket

Here's a comprehensive summary in English of the Jain text "Jain Shastro me Vaigyanik Sanket" by Jaganmohanlal Jain, based on the provided pages:

This article, "Scientific Indications in Jain Scriptures" by Pandit Jaganmohanlal Jain, aims to present potential scientific insights found within Jain scriptures, specifically referencing the Tattvartha Sutra by Umaswami. The author acknowledges that some of these interpretations might be speculative and encourages further scholarly discussion and research.

The article explores several key areas:

1. The Nature of the Taijasa (Luminous) Body:

   • Jain scriptures state that all embodied souls possess a taijasa (luminous) and a karmana (karmic) body.
   • The taijasa body is described as having infinite qualities and is incorporeal.
   • While it is not the primary instrument for sensory perception like the physical bodies (audarika, etc.), it is also not entirely devoid of sensory experience like the karmana body.
   • The author questions the precise nature of this "intermediate" state.
   • Scientific Speculation: The taijasa body might be understood as a form of "power" or energy, similar to electricity, that energizes other bodies rather than directly engaging in sensory experiences or actions. It provides energy to physical bodies and the karmana body during transitional states. This concept is supported by some interpretations of the Dhavala commentary.

2. Concepts of Land Expansion and Contraction:

   • The text discusses the size of humans in different epochs and continents (Bhug-bhumi and Karma-bhumi). It raises the question of how humans of varying heights and lifespans could inhabit the same landmass.
   • Reference is made to Tattvartha Sutra 3.27-28, which states that the lands of Bharat and Airavat experience growth and decline (during ascendant and descendant time cycles), while other lands remain stable.
   • The traditional interpretation suggests that the people's lifespan and physical stature change, not the land itself. However, the author proposes that the sutra could also imply actual geographical changes.
   • Scientific Speculation: The author draws a parallel to descriptions of geographical changes in other texts, where land can rise like mountains. This suggests a possible cyclical geological process where landmass might expand or contract, aligning with the scriptural concept of land experiencing "growth and decline." The author also considers that the measurement unit (kosa) might have varied historically, impacting the perceived size of lands and beings.

3. Height of the Zodiacal Cycle and Lunar Journey:

   • Jain scriptures posit specific heights for celestial bodies, with the sun at 800 yojanas and the moon at 880 yojanas above the Earth's surface, challenging modern astronomical understanding.
   • Scientific Speculation:
     • Measurement Discrepancies: The author suggests that a potential error in copying a verse could have led to the reversal of the sun and moon's positions in height descriptions (790, 10, 80, 4, 4, 3, 3, 3, 3 yojanas for various celestial bodies including star, sun, moon, etc.). The order in the verse might have been inadvertently altered.
     • Human Habitation and Travel: The article argues that travel to celestial realms like the moon is not impossible according to Jain cosmology. The description of the human realm extending vast distances upwards and downwards suggests that a journey of 880 yojanas to the moon is not contradictory to the scripture, especially considering the existence of beings and temples in celestial regions.
     • Unit of Measurement: The author emphasizes the need to understand the ancient definition of a "hasta" (hand) and "kosa" (a unit of distance) to reconcile the apparent discrepancies in height measurements. The height of Lord Mahavir (7 hands) is cited as an example, questioning the standard of that "hand."
     • Perspective and Location: The text highlights that distances to celestial bodies can vary depending on the observer's location. For instance, the perceived distance of the sun from Ayodhya during Sankranti differs from its position over the Nishadh mountain. This suggests that the scriptural measurements for the moon's distance should also be understood from different observational points.

4. The Materiality and Motion of Sound:

   • Jain scriptures classify sound as a modification (paryaya) of pudgala (matter), implying it should possess form, taste, smell, and touch.
   • Sound is produced through the medium of air, and both are considered pudgala.
   • Light, darkness, shadow, heat, and luminescence are also considered modifications of pudgala.
   • Scientific Speculation: The article suggests that the inherent qualities of sound and light, as material substances, need scientific investigation. While science acknowledges the materiality and speed of sound and light, Jain scriptures state that sound (even in its pudgala form) travels at a faster speed than light, with an atom being able to traverse the entire cosmos in one moment. The scriptural claim that sound travels to the edge of the universe in two moments after becoming a complex pudgala needs scientific validation.

5. The Inconceivable Nature of Time:

   • Time is considered a fundamental substance that facilitates the transformation of all other substances, acting as an indifferent cause.
   • The concept of six time cycles (usharpini and avasharpini) is prevalent in Arya-Khanda but absent in Mlechha-Khanda and celestial/hellish realms.
   • Scientific Speculation: The author questions whether the cyclical nature of time experienced in Arya-Khanda is a manifestation of different temporal energies or if there are other factors causing these variations in temporal perception across different regions. Since time is considered an infinite substance, its manifestations could differ.

6. How the Imperceptible Becomes Perceptible:

   • Tattvartha Sutra 5.28 states that something becomes visible through "separation and combination."
   • The commentary explains that some subtle collections of atoms (skandhas) are imperceptible but become perceptible when separated or combined with other perceptible substances.
   • Scientific Speculation: The author proposes that two imperceptible skandhas could combine to form a perceptible entity. Furthermore, separation of an imperceptible substance could also lead to perceptibility. An analogy is drawn to sand and lime, which are not transparent individually, but glass formed from their combination is. The example of the Anjan Chor from the Prathamanuyoga, who became invisible with an ointment and visible upon its removal, is cited as a scriptural parallel. The author suggests scientific investigation into whether separating imperceptible substances, perhaps with the aid of instruments or chemical processes, can render them visible.

7. The Nature of Vedaniya Karma (Feeling Karma):

   • Vedaniya karma is generally understood as "soul-producing" (jivavipaki), meaning the soul experiences the results of this karma.
   • The commentary defines auspicious vedaniya karma as leading to physical and mental happiness and inauspicious karma as leading to suffering.
   • However, a question is raised from the Dhavala commentary: "Is vedaniya karma also pudgala-producing (pudgalavipaki)?" The answer is affirmative.
   • Scientific Speculation: The reasoning provided is that "no other karma is the cause of acquiring the means of happiness and suffering." This leads to the question: if it's pudgala-producing, does it mean it produces physical results? The author questions this interpretation as pudgala-producing karma is typically linked to the body's form and characteristics, not directly to possessions like wealth or family. The article calls for a deeper exploration of the definitions of pudgala-producing karma.

8. The Explanation of Gotra Karma (Lineage Karma):

   • Gotra karma is described as leading to birth in respected or disrespected families.
   • The Gomtasara commentary, however, defines Gotra as the conduct of a soul through its lineage, with high conduct signifying high Gotra and low conduct signifying low Gotra.
   • Scientific Speculation: This leads to several questions:
     • Who defines "respected" and "disrespected" families?
     • What is the scope of "world" (loka)?
     • How many generations are considered for lineage conduct?
     • How does Gotra apply to beings in heavens, hells, or animals, where family lineage might differ from human concepts?
     • The article discusses the transmigration of karma and how conduct can influence Gotra, even if the lineage has a different established Gotra.

The article concludes by briefly touching upon Avadhana Vidya (Concentration and Memory Cultivation), describing it as a simple practice that enhances mental focus and memory, crucial for recalling vast amounts of information, as done by ancient sages. It notes the decline of this practice with the advent of writing and printing but highlights its importance in preserving knowledge, particularly the oral transmission of Jain Agamas. The different levels of Avadhana practitioners and its modern relevance in the computer age are also mentioned.

In essence, the article advocates for a re-examination of Jain scriptures through a scientific lens, identifying potential areas where ancient Jain thinkers may have possessed insights into natural phenomena, physics, cosmology, and the human mind that resonate with or can be further explored by modern scientific inquiry.