Jainism And Modern Science Comparative Study

Here's a comprehensive summary of the provided Jain text, "Jainism and Modern Science Comparative Study" by Dulichand Jain, focusing on the key arguments and comparisons presented:

The article argues that religion and science are two sides of the same coin, both aiming to improve human life. Religion, understood as the "science of living," deals with the attributes of the soul and matter, guiding individuals towards a healthy, meaningful, and fulfilling life. Science, on the other hand, is the systematic study of natural phenomena, aiming to understand and utilize the world without disrupting ecological balance. Both are seen as dynamic and should evolve with time.

The author draws a strong parallel between the scientific process and the "Three Jewels" of Jainism (Ratnatraya):

• Proper Perspective (Samyak Darśana) and Scientific Observation: The scientific process begins with open-minded observation without bias. Similarly, Samyak Darśana involves observing nature (living and non-living) with an unbiased viewpoint, encompassing religion, philosophy, and science.
• Proper Knowledge (Samyak Jñāna) and Rational Explanation/Theory Building: After observation, science seeks rational explanations and builds theories. Samyak Jñāna similarly follows careful observation and thought, not necessarily relying solely on scriptures but on understanding.
• Proper Lifestyle (Samyak Caritra) and Experimentation/Application: The scientific process involves testing theories through experiments and applying them. Samyak Caritra emphasizes living in harmony with others and nature, which includes minimizing violence. This aligns with the Jain emphasis on non-violence (Ahimsa) as the supreme religion, which necessitates truthfulness, non-stealing, and avoiding unnecessary accumulation of material possessions.

The article then delves into the Theory of Karma and its scientific parallels:

• Scientific Explanation of Phenomena: Modern science explains natural events through the interaction of matter and energy, driven by intrinsic properties (e.g., chemical reactions, electromagnetism).
• Jain Karma Theory: Jainism posits that ultrafine material particles (Karma) associate with the soul, causing impurity. Life's activities involve interactions between the impure soul and Karma particles, leading to influx and binding (Asrava and Bandha), shedding (Nirjana), and transformation of Karma.
• Pseudo-Karma (Nokarma): The text introduces "pseudo-karma" (Nokarma), which includes the body, food, and environment. The impure soul experiences pleasure and pain due to the association of Karma and pseudo-Karma, influenced by feelings and emotions.
• Mind Over Matter: The author highlights that individuals, through willpower, can influence their experiences of Karma and the influx of new Karma particles, a concept comparable to "mind over matter." The example of three students with similar Karma but different outcomes illustrates how individual effort and response to circumstances can lead to the transformation of unfavorable Karma.
• Differentiation and Liberation: The science of differentiation (Bhedavijñāna) in Jainism involves realizing the soul's distinction from material particles. This leads to penance (Tapa), which reduces feelings and desires, shedding Karma and preventing new influx. Ultimately, the soul attains liberation (Nirvana) and its inherent attributes of infinite perception, knowledge, and bliss. The article cautions against attachment even to the desire for salvation or good Karma, advocating for living in the present moment guided by the Three Jewels.

A significant portion of the article is dedicated to the Jain Doctrine of Seven Aspects (Syādvāda or Anekānta) and its connection to modern scientific theories:

• Syādvāda: This doctrine posits that the result of an observation depends on the observer's viewpoint, with seven possible aspects of reality (positive, negative, confluence, inexpressible, etc.).
• Relativity and Quantum Mechanics: The author argues that Einstein's theory of relativity, which states that observations depend on frames of reference, and quantum mechanics, particularly Heisenberg's uncertainty principle (stating the impossibility of simultaneously knowing precise position and momentum), offer parallels to Syādvāda.
• Examples: The text provides examples like the indestructibility of a tea kettle (conservation of matter vs. physical transformation) and the observation of magnetic fields (charge at rest vs. in motion) to illustrate how different viewpoints yield different conclusions, mirroring Syādvāda. The probabilistic nature of quantum mechanics and coin tosses also align with the inexpressible aspect.
• Mass-Energy Equivalence: The mass-energy equivalence (E=mc²) is presented as a scientific confirmation of the Jain concept that matter and energy are transformations of the same substance.

The article concludes by emphasizing the agreement between the broad premises of Jainism and modern science, noting that a deeper scientific study of Jain concepts could reveal more detailed correspondences. The author suggests that Syādvāda, in particular, provides not only a framework for understanding the universe but also a foundation for a peaceful and harmonious lifestyle by fostering understanding of different viewpoints and mitigating negative emotions like anger, pride, deceit, and greed.

In essence, the article aims to demonstrate that Jainism, with its ancient philosophical underpinnings, offers insights that are remarkably consistent with and even anticipated by aspects of modern scientific understanding, particularly in its approach to knowledge acquisition, the nature of reality, and the principles of ethical living.