Jain Tattvagyanchya Chaukatitun Utkrantivada - Book Summary

Here's a comprehensive summary of the provided Jain text, "Jain Tattvagyanchya Chaukatitun Utkrantivada" (Evolutionism from the Framework of Jain Philosophy) by Kaumudi Baldota:

This research paper, presented at the 27th Maharashtra Philosophy Conference in November 2010, aims to explore the relationship between Charles Darwin's theory of evolution and Jain philosophy. Authored by Dr. Kaumudi Baldota under the guidance of Dr. Nalini Joshi, the paper argues that Jain philosophy, despite initial appearances, offers concepts that are surprisingly compatible with, or at least not entirely contradictory to, evolutionary thought.

Introduction:

The paper begins by asserting that Jainism is more aligned with modern science than many other religions. It cites several Jain concepts that resonate with scientific ideas:

The universe being composed of six physical realities (षद्रव्यात्मको लोक:).
Time (काल) not being a substance but a principle that underpins change.
A more subtle analysis of atoms and aggregates than in Vaisheshika philosophy.
Sound being considered a material phenomenon, not a quality of space.
The idea that water is formed from the combination of two types of air.
The concept of Dharma and Adharma as substances that regulate motion and rest in the universe.
The emphasis on the sentience and vitality in plants.
The application of concepts like mind, emotions, knowledge, and passions to animals with five senses.

The paper then introduces Darwin's theory of evolution, highlighting its core idea of gradual development of new species through adaptation and the extinction of those that cannot adapt. It notes Darwin's assertion that humans evolved from a specific species of ape.

Reasons for Rejecting Evolution from a Traditional Jain Religious Perspective:

The paper outlines why traditional Jainism might appear to reject evolution, particularly Darwin's specific conclusions:

Atemporal and Eternal Universe: Jainism posits that the universe is beginningless and endless, created by no one and having no end.
Eternal Souls and Four Gati: Souls are either liberated (Siddha) or in the cycle of rebirth (Samsari). The Samsari souls are eternally trapped in the cycle of four destinies (Gati): Naraka (hell), Tiryanch (animals), Manushya (humans), and Deva (gods). These four destinies are considered eternal and have not newly emerged.
Fixed Number of Species: Jain texts state there are 8.4 million (84 lakh) species (Yoni) in the universe, and this number is not seen to fluctuate.
No Strict Progression of Souls: While Jain texts describe the development of senses from one to five, this is considered an organizational tool for understanding, not a strict evolutionary path for the soul. A soul can transition from a five-sensed human to a one-sensed being without a linear progression.
Dominance of Karma: The Karma theory, specifically the Taijas and Karman bodies, dictates the rebirth into a particular species based on past actions, irrespective of the species' evolutionary status.
Existence of Humans from the Beginning: The first Tirthankara, Rishabhanatha, lived billions of years ago, and his lifespan was 8.4 million years. He civilized humans, implying that the human species has existed since ancient times, not as a late evolutionary stage.
Decline in the Current Era (Avsarpini): According to Jain cosmology, the current era (Avsarpini) is one of decline, not development, in physical and mental capacities. This contradicts the idea of continuous evolutionary progress.
Spiritual Development Not Evolutionary: Tirthankaras, who represent the highest spiritual development, appear in specific periods of the time cycles (Avsarpini and Utsarpini), suggesting spiritual attainment is not tied to a linear evolutionary biological progression.

Reconsideration of the Counter-Argument: The Concept of 'Nigodi-Jiva':

The paper then pivots to argue that Jainism does contain pointers towards evolutionary concepts, particularly through the concept of 'Nigodi-jiva' (unmanifested, primordial beings).

Nigodi-jivas as Primal Life: These beings are described as undeveloped, living in collective bodies, pervading the entire universe, and being infinite one-sensed plant beings.
Soul Transition from Nigoda: A significant point is that when one soul attains liberation (moksha), another Nigodi soul enters the cycle of existence (Samsara). This suggests a transition from a less developed state to a more involved state of existence.
Potential for Gradual Development: This concept implies that Jainism does acknowledge a form of gradual development or transition in the realm of souls.

Darwin's Tenets and Jain Interpretation:

The paper then systematically examines Darwin's key tenets and offers a Jain perspective:

Universal Life Force: Darwin believed in a single life force manifesting in various forms (plants, animals, humans). Jainism agrees that all souls have "Upyog" (consciousness/activity) as their defining characteristic, implying a fundamental unity in the life principle.
Interconnectedness of Life: Darwin saw life as an interconnected, mutually supportive process. Jainism echoes this through Umaswati's sutra, "Paraspar-ugraho Jivanam" (mutual support of souls), and its descriptions of the functions of all six substances.
Struggle for Survival: Darwin highlighted the innate drive of living beings to survive and avoid death. Jainism identifies four instincts (Sanjna): food, fear, mating, and possession. The "fear instinct" (Bhaya-sanjna) can be seen as analogous to the struggle for existence, as all beings seek to avoid pain and embrace pleasure.
Adaptation and Inheritance: Darwin proposed that external structures adapt to environmental needs and are passed down through heredity. Jainism suggests "Paryay" (states of transformation) of the soul, including adopting suitable bodies as per Nama Karma, which determines physical characteristics, and Gotra Karma for genetic qualities. These are seen as external adaptations without violating the core concept of the soul.
Survival of the Fittest: Darwin's principle of "survival of the fittest" is addressed by examining the 8.4 million species. The paper argues that this number might be a later conceptualization and that the principle itself isn't inherently opposed to Jain thought. The detailed classification of species is seen as a Jain strength.
Progressive and Retrogressive Changes: Darwin acknowledged that mutations could lead to both progress and regression. Jain cosmology's concepts of Utsarpini (ascending cycle) and Avsarpini (descending cycle) reflect this natural cycle of progress and decline.
Role of Willpower (Lamarck): Lamarck's idea that willpower contributes to evolution is supported by Jainism's emphasis on Purushartha (effort) by every soul according to its capacity.
Rejection of Moralizing Evolution: Darwin argued against confusing biological fitness with moral worth. Jainism also operates on two distinct levels: ethical/spiritual development based on karma and rebirth, and biological development. These levels are not contradictory.
Mind as a Material Manifestation: Darwin viewed consciousness and mind as evolved forms of matter. Jainism agrees that the mind (Man) is material (Paudgalik), but it rejects the idea that the soul (Atma) is an evolved form of matter, maintaining that soul and matter are distinct and eternal principles.
Natural Order vs. Divine Intervention: Darwin believed in a naturally ordered universe without divine intervention, an empiricist and atheistic stance. Jainism also presents a non-theistic view, emphasizing the principles of Karma and Purushartha.
Constant Change: Darwin stated that nothing in the universe is static; change is inherent. Jainism's definition of "Sat" (existence) includes both permanence (Dhrouvya) and change (Paryay). This concept allows for change, development, and decline within the framework of Jain philosophy without contradicting spiritual principles.

Evolutionary Clues from Jain Texts:

The paper identifies specific clues within Jain texts that suggest evolutionary thought:

Nigodi-jivas as Primordial Life: The concept of Nigodi-jivas is compared to "microbes" in modern biology, being in a state of ambiguity regarding their classification. The transition of souls from Nigoda upon liberation of another soul implies a gradual development.
Unfulfilled Potential of Nigoda: The paper suggests that if the concept of Nigoda had been further developed, it might have manifested as evolutionary theory. However, religious and ethical considerations (like food rules) limited its theoretical development.
Hierarchy of Senses: Jain texts describe a progression from one-sensed to five-sensed beings, including the development of mind (considered material). This systematic classification of life forms, with humans being the most developed due to their capacity for thought and reason, strongly suggests a developmental process.
Rarity of Human Birth: The emphasis on the rarity of human birth can be interpreted as humans representing the final stage in nature's evolutionary process. The concept of Gati (destiny) doesn't preclude a being from being considered an advanced Tiryanch (animal).
Elemental Progression and Plant Life: The paper notes that while the specific elemental order found in Upanishads isn't explicitly mirrored in Jain texts, the classification of earth, water, and plants as immobile (Sthavar) suggests a foundational role for these elements in the development of life, starting from plants and progressing to mobile life forms.
Long Lifespans and Species Stability: The detailed description of Kayasthiti (lifespan within a species) and Bhavasthiti (lifespan across rebirths) for various species, some extending for millions of years, suggests that stability within a species for extended periods can facilitate adaptation and development.

Conclusion:

The paper concludes that while Jain philosophy does not present evolution in the modern scientific terminology, it provides numerous supportive concepts and indications.

The universe's endlessness in flow, coupled with the finiteness of individual soul transformations, allows for change.
The concepts of Dhrouvya (permanence) and Paryay (change) within the definition of "Dravya" (substance) provide a framework for understanding how forms can change, develop, and even perish according to circumstances, without altering the fundamental nature of the soul or atom.
The concept of Nigodi-jivas is the most direct indicator of evolutionary thought.
The extensive Bhavasthiti and Kayasthiti of species are conducive to slow, gradual change.

The paper reconciles the two seemingly divergent aspects of Jain thought: the spiritual/ethical path based on karma and rebirth, and the biological/physical progression of life forms. It argues that Jainism allows for the development and extinction of species within its framework, and this does not contradict its spiritual principles. The paper asserts that the observation of gradual evolution or devolution in the natural world is compatible with Jain philosophy, allowing for spirituality while acknowledging biological development.