Jaina Gazette 1930 03

This document is an issue of "The Jaina Gazette," a monthly publication from March 1930. The primary article is "The Jaina Theory of Matter" by Harisatya Bhattacharyya, which forms the bulk of the content. It also includes sections on "Householder's Dharma in Jainism" by Kamta Prasad Jain, a lecture on "Ahimsa" by C. S. Mallinath, and discussions on Mahatma Gandhi, Prof. Albert Einstein, and the political situation in India.

Here's a breakdown of the key themes and arguments presented:

1. The Jaina Theory of Matter (Pudgala):

• Dualism with Spirit: Jainism, unlike materialism (which posits matter as primary) and idealism (which sees matter as illusion or a manifestation of spirit), holds that both Soul (Jiva) and Matter (Pudgala) are equally real, independent substances.
• Paramanu as the Ultimate Particle: The Jaina concept of the "Paramanu" (ultimate atom) is presented as fundamentally different from the Greek concept of the Atom.
  • Comparison to Modern Science: The article argues that the Jaina Paramanu is closer to the modern scientific conception of the atom as a geometrical center of force or a point endowed with potentialities, rather than an extended, impenetrable substance like the Greek atom.
  • Interpenetration: Subtle Paramāṇus can interpenetrate each other, explaining how an infinite number of them can exist in a limited space, a concept that aligns with the Jaina idea of "infinite Pradesas" (spatial units) for matter.
  • Potentialities: Paramāṇus are seen as potentialities that manifest specific qualities (like color, taste, smell, touch) in grosser forms (Skandhas).
• Bhutas (Elements) Reinterpreted:
  • Rejection of Greek Parallels: The author disputes the common view that the Indian Bhutas (Earth, Water, Fire, Air) are analogous to the early Greek material elements. While Greek elements were seen as "living substances," Indian Bhutas were purely material.
  • Bhutas as Forces/Potentials: The article suggests that the Bhutas are better understood not as gross materials but as subtle forces or potentialities that account for the perceived qualities of matter (odor, taste, color, touch).
  • Monism of Matter: The Jainas believe all matter is fundamentally one substance, manifesting with different qualities (odor, taste, color, touch). This is likened to the modern scientific conjecture that elements might be compounds of simpler substances.
• Sound (Sabda):
  • Not a Quality or Substance: Contrary to Nyaya and Vedanta, Jainism does not consider Sound to be a quality of Akasha (ether) or a separate material substance.
  • Modification of Matter: Sound is understood as a modification or mode of "Skandhas" (aggregates of Paramāṇus), produced when these molecular masses strike against each other. This view is compared to modern scientific theories of sound production.
• Akasha (Space):
  • Non-Material Substance: Jainism rejects Akasha as a material element that has sound as its quality.
  • Spatial Medium: However, Akasha is accepted as a real, non-psychical substance that provides space for all other substances.
• Other Modes of Matter (Paryayas): The article lists various modifications of Pudgala, including shape, darkness, shadow, heat, and brilliance, and discusses the Jaina view that darkness and shadow are positive material modes, contrary to the Nyaya perspective that they are negations.
• Manas (Mind) and Indriyas (Sense Organs): Jainism considers mind and the five sense organs to be material in essence, composed of subtle Pudgala. The mind is seen as an internal sense instrument, and the sense organs are described in detail as material (Dravyendriya) and subjective (Bhavendriya) aspects.
• Bodies (Sharira): The Jaina system recognizes five types of material bodies: Audarika (gross), Vaikriyika (fluid), Ahārakā (subtle, emitted by sages), Taijasa (fiery), and Karmaṇa (karmic matter).

2. Householder's Dharma in Jainism:

• Core Tenets: Jainism is based on a dualistic philosophy of Jiva (Soul) and Ajiva (Non-soul/Matter). The ultimate goal is liberation from the cycle of birth and death through right belief, right knowledge, and right conduct.
• Universality and Proselytism: Jainism is presented as a universal religion that has historically welcomed people from all castes and backgrounds. Historical and scriptural examples are cited to support its inclusive nature.
• Twofold Ethical Course: The ethical code is divided into Samyaktvacaraṇa Charitra (conduct related to right belief) and Saṃyamaacaraṇa Charitra (conduct concerning right behavior). Right belief is considered foundational.
• Layman's Stages (Pratimas): The text outlines stages of spiritual progress for laymen, moving from initial faith (A-orati) to more rigorous observances. These stages (Pratimas) involve gradually adopting vows.
• Anuoratas (Minor Vows): The five fundamental Anuoratas are discussed in detail:
  1. Ahimsa (Non-injury): Emphasizes avoiding intentional harm, with specific faults to be avoided (like excessive burdening of animals) and inner aspects (control of passions).
  2. Satya (Truth): Speaking truthfully and avoiding deceit, with five associated faults.
  3. Asteya (Non-stealing): Not taking what is not given, with five associated faults.
  4. Brahmacharya (Celibacy): Restraining sexual relations, with five associated faults.
  5. Parigrahaparimana (Limitation of Worldly Possessions): Limiting desires and ambitions, with five associated faults.
• Guna-vrata and Shiksha-vrata: These are further observances that support the Anuvratas and prepare individuals for ascetic life. The article notes variations in the enumeration of these vows among different Jaina Acharyas.

3. Lecture on Ahimsa by C. S. Mallinath:

• Definition of Himsa and Ahimsa: Himsa is defined as injuring the vitalities of a living being through passions (carelessness, anger, pride, deceit, greed). Ahimsa is the absence of Himsa.
• Classification of Living Beings: Jivas are divided into mobile (Trasa) and immobile (Sthavara), and further categorized by the number of senses (one-sensed to five-sensed). The concept of "prana" (vitalities) is explained, with different numbers of pranas for different life forms.
• The Soul in Jainism: Every living being has an eternal, potentially divine soul (Jiva). Karma, being material, binds the soul, leading to transmigration.
• Forms of Himsa:
  • Sankalpini Himsa: Intentional injury through thought, word, or deed.
  • Virodhini Himsa: Injury in self-defense.
  • Arambhini Himsa: Unintentional injury during household duties.
  • Udyogini Himsa: Injury committed during professions.
• Practicing Ahimsa: This involves abstaining from flesh-eating, hunting, killing for ornamentation, killing for scientific research (with a stark example from the Pasteur Institute), and animal sacrifices. It also requires control of speech, mind, and carefulness in actions.

4. Other Sections:

• Mahatma Gandhi: Details of his daily routine in jail, his economic ideals, and his current campaign are presented.
• Prof. Albert Einstein: A profile focusing on his life, work, theory of relativity, and his simple lifestyle, including a humorous explanation of relativity.
• Parliament and India: An analysis of the political situation regarding India, the Round Table Conference, and Viceroy Lord Irwin's actions.
• Notes and News: Includes information on elections, donations, a competition for reconciling Jaina geography with modern science, and various other social and religious matters.
• Book Reviews: Reviews of "Jaina Penance" by Champat Rai Jain, "Sayings of Vijaya Dharma Suri" translated by Dr. Charlotte Krause, and "Music of the Spheres" by Ruth Halcyone.

Overall, the March 1930 issue of The Jaina Gazette provides a detailed exploration of Jaina philosophy, ethics, and the contemporary socio-religious landscape, with a strong emphasis on the nuanced Jaina understanding of matter and the principle of Ahimsa.