Parmanu Aur Loka

Here's a comprehensive summary in English of the provided Jain text, "Parmanu aur Loka" (Atom and the Universe) by G.R. Jain:

Overall Theme:

The text, "Parmanu aur Loka," by G.R. Jain, explores the fundamental building blocks of the universe from a Jain perspective, drawing parallels and contrasts with modern scientific understanding. It delves into the nature of atoms (parmanu), the composition of matter, and the structure of the cosmos (loka and aloka). The author emphasizes the profound wisdom of ancient Jain acharyas in their descriptions of these concepts, often predating scientific discoveries by millennia.

Key Concepts and Discussions:

1. The Nature of the Atom (Parmanu):

   • Jain Definition vs. Scientific "Atom": The text clarifies that the "atom" discussed in science (e.g., hydrogen, oxygen) is not the ultimate, indivisible "arana" or "parmanu" in Jainism. Jain parmanu is described as infinitely divisible, with the smallest possible division being an "anu."
   • Internal Structure of the Scientific Atom: The author describes the modern understanding of an atom: a central nucleus (nabhi) containing protons and neutrons, surrounded by electrons orbiting at a distance. This is likened to the solar system or Krishna's Ras Leela.
   • Subtlety and Emptiness: The text highlights the extreme minuteness and internal hollowness of atoms, quoting that 200 million hydrogen atoms would span only an inch, and the nucleus occupies a minuscule portion of the atom's volume. If the empty space within atoms in the human body were removed, the body would be incredibly small.
   • Components of the Atom: Protons (positively charged) and neutrons (neutral) form the nucleus. Electrons (negatively charged) orbit. The weight of protons and neutrons is similar.
   • Isotopes and "Heavy Water": The concept of heavy hydrogen and "heavy water" is introduced, explaining how it's a naturally occurring component of regular water and has peculiar properties, even being poisonous in concentrated form.

2. Elements and the Unity of Matter:

   • Protons, Neutrons, and Electrons as Fundamental: The text posits that all known elements (92 types) are fundamentally composed of varying combinations of protons, neutrons, and electrons. This is likened to sugar toys of different shapes (monkey, queen) all being made of the same sugar.
   • Transmutation of Elements: The author discusses the scientific ability to transmute elements, referencing the transformation of mercury into gold as a scientific achievement mirroring the Jain concept of "pooran" (filling/addition) and "galan" (dissolution/subtraction) that governs matter.
   • Pudgal (Matter): The Jain concept of "Pudgal" is central. It is defined as that which undergoes "puran" (integration) and "galan" (disintegration). This aligns with scientific fusion and fission, explaining why hydrogen bombs are fusion bombs and atomic bombs are fission bombs.
   • "Snigdha" and "Ruksha": The Jain terms "snigdha" (smooth, continuous) and "ruksha" (rough, fragmented) are explained in the context of electrical charges (positive and negative), suggesting that Jain acharyas understood electricity generation through friction long ago.

3. Cosmology (Loka and Aloka):

   • Six Dravyas (Substances): The Jain universe is composed of six eternal substances: Jiva (consciousness), Ajiva (matter and energy), Dharma (medium of motion), Adharma (medium of rest), Akasha (space), and Kala (time).
   • Dharma Dravya: The text clarifies that "Dharma" here is not religious duty but a crucial, non-material medium that allows movement and transmission of phenomena like light. Without it, stars would be invisible.
   • The Loka (Universe): The Loka is the inhabited region of the universe, a finite volume of 343 cubic rajju (a unit of measurement). This Loka is enclosed and surrounded by Aloka (non-universe).
   • Aloka: This is a boundless, empty space beyond the Loka, containing no substances.
   • Boundary of the Loka and Dharma: The Dharma Dravya acts as the boundary of the Loka, preventing anything from leaving it, including energy. This ensures the universe's stability.
   • Einstein's Theories and Jainism: The author draws parallels between Einstein's concept of "curvature of space" (where matter warps space) and the Jain idea that matter's presence influences space. Both theories aim to explain the universe's stability and self-containment. The Jain concept of Dharma as the reason for this boundary is presented as more fundamental and less reliant on complex physical forces than Einstein's "curvature."
   • Ether vs. Dharma: The text contrasts the scientific concept of "ether" (a subtle material medium) with the Jain Dharma Dravya, which is non-material. The inability of science to definitively prove the existence or properties of ether is seen as supporting the Jain view.

4. Origin of the Universe:

   • Divergent Scientific Theories: The text discusses two main scientific theories: the Big Bang (sudden explosion) and Continuous Creation.
   • Big Bang vs. Jainism: The Big Bang theory, with an initial dense and heavy state (likened to a "Hiranya Garbha" or golden egg), is seen as partially aligning with Hindu concepts but less so with Jainism's eternal nature of the universe. The text notes that the Big Bang implies a creation event.
   • Continuous Creation and Jainism: The Continuous Creation theory, where the universe is like a field where old elements die and new ones are born, is seen as more compatible with Jainism's concept of an eternal, cyclical universe ("parinaman").
   • Eternal Nature of the Universe: The Jain perspective, supported by the Gita's verse "N kartrutva N karmany," emphasizes that the universe is not created by a lord, nor does it have a specific beginning or end. It has always existed and will always exist. The text concludes that the Jain perspective on the universe's origin and nature aligns perfectly with this eternal and cyclical view, contrasting with the need for a specific "creation" event as suggested by some scientific models.

Author's Tone and Perspective:

G.R. Jain adopts an informative and reverent tone, aiming to demonstrate the prescience and depth of Jain philosophical and scientific thought. He uses scientific terminology and concepts to explain Jain principles, highlighting the surprising accuracy of ancient Jain teachings when compared to modern discoveries. The author expresses pride in the knowledge of Jain acharyas and encourages readers to appreciate this ancient wisdom.