Scientific Contents Of Jaina Canons Astapahuda By Kundakunda

Here's a comprehensive summary of the provided Jain text, "Scientific Contents Of Jaina Canons Astapahuda By Kundakunda" by N.L. Jain, focusing on its core arguments and findings:

The paper by Dr. N.L. Jain explores the "Scientific Contents of Jaina Canons," specifically focusing on the Astapahuda by Acharya Kundakunda. The author aims to highlight the scientific knowledge embedded within Jain scriptures, an area that has been historically overlooked but is gaining recent academic attention.

1. Canonical Literature and its Challenges:

• The paper begins by discussing the complexity of defining and specifying Jain "Canon" or "Agama." While historically synonymous with "Sruta" (knowledge gained through hearing), "Agama" is now defined as consistent and non-controversial knowledge, considered weightier and older.
• A significant challenge is the preservation and modification of these teachings over the centuries after Mahavira's nirvana (527 BC). The absence of widespread writing in early periods and differing sectarian interpretations (e.g., Digambara sect not authenticating Ardhamagadhi Agamas) mean that current Agamas are considered modified versions. The period between 527 BC and 600 AD is considered the timeframe for Agamic literature.

2. Scientific Contents of Agamic Literature:

• Jain Agamic literature, despite its spiritual focus, contains extensive information about the world and its inhabitants. While Pt. Sukhlalji Sanghavi suggests a focus on faith rather than temporal progress in Jain canons, many authors argue that the scientific content is ahead of its time, demonstrating keen observational and intuitive powers of the seers.
• This paper specifically focuses on Astapahuda as an example of such literature, noting that its scientific content has not been previously reported.

3. Introduction to Astapahuda:

• Astapahuda is a Prakrit work comprising eight independent chapters, each named after a religious principle. It contains 500 gathas (verses) detailing the path to self-realization and its merits.
• The work shares similarities with the Gita and Vedantic concepts, explaining subtle religious points through physical similes and contrasts.
• Acharya Kundakunda, the author, is believed to have lived between the 1st and 3rd centuries AD and is a highly influential scholar. The work has been translated and commented upon in Sanskrit and Hindi.

4. Knowledge and Methods of Obtaining It:

• The paper defines knowledge in three ways: active, passive, and abstractive, emphasizing that it is the agent, instrument, and act of perceiving both self and non-self. Kundakunda describes knowledge as pervading all knowables.
• The author equates Kundakunda's concept of knowledge with modern science, defining it as a medium through which accurate information about an object is gained, without excess or deficiency. This "right" or samyaka knowledge is free from uncertainty, doubt, and error.
• The paper illustrates the qualities of knowledge through various similes: water (cleaning), needle (pinpointedness), fragrance (pervasiveness), control rod (control), hand (swimming power), weapon (cutting), sun (illumination), chariot (movement), and gem (status symbol).
• Knowledge is crucial for distinguishing good from bad and is considered the essence of human life. It encompasses sensory knowledge and scriptural knowledge (Sruta or Agama), with the latter being considered superior.
• Nine ways to obtain knowledge are outlined, including nomenclature, representation, potentiality, and present state. For living beings, a detailed study involves 14 spiritual steps (gunasthānas), 14 quests (mārgāṇās), 6 builders (paryāptis), 10 effects (prāņas), and 14 soul classes (jivsamāsas).

5. The Physical World:

• Astapahuda describes the physical world, mentioning its volume (343 rajjus), shape, and constituents: 5 astikāyas (bodies), 6 dravyas (substances), 7 tattvas (realities), and 9 padārthas (entities). These classifications, while differing in number, are seen as modifications of basic realities.
• Kundakunda's classifications are presented as prevalent in his period, with differences arising from whether time is included as a constituent.

6. Chemical Sciences:

• The paper highlights several chemical facts mentioned in Astapahuda:
  • Parmāņu (Atom): The prevalence of atomic theory is evident.
  • Metals: Gold, silver, and lead are mentioned. The purification of gold using borax and blowing, or by heating lead ore with the root of a Nāgafani tree and animal urine, is described. Testing methods for gold are also noted.
  • Poisons: Two types, plant and animal, are described as harmful.
  • Combustion: The necessity of air for burning is stated, with winds having different effects.
  • Water Purification: Alum is mentioned as a purifying agent for water.
  • Fabrics: Five types of fabrics (silk, cotton, wool, jute, skin) are listed.
  • Gems: Various gems are mentioned metaphorically, with diamond considered the best. Refracting surfaces and ray emission from gems are described.
  • Salt Crystals: The isotropic nature of salt crystals is pointed out.
  • Pervasiveness: The presence of oil in sesame, butter in milk, and fragrance in flowers are established facts.
  • Insolubility: The insolubility of stones in water is noted.

7. Biological Sciences:

• Kundakunda describes living substances in terms of six kāyas or fourteen jivasamāsas, elaborated to 98 varieties based on senses and development.
• The paper discusses the concept of 84 lac nucleii (yonis) and numerous physiques (kulas) for birth.
• The basic living substance is described as tasteless, odorless, soundless, colorless, sexless, invisible, and conscious, lacking outward signs. This description is considered too abstract for modern scientists, although they are beginning to acknowledge formless entities in physics (e.g., photons, neutrinos). The paper notes that no one has yet equated these with the Agamic soul.
• Details of one, two, three, and four-sensed beings are available, with plants and animals being indirectly mentioned.

8. Plant and Animal Kingdoms:

• Plant Kingdom: The growth of trees through roots, shoots, stems, branches, flowers, and fruits is described. Different types of growth are mentioned, and common plants of the era are named.
• Animal Kingdom: Animal life begins with two-sensed beings, referred to as "oblique movers." While detailed descriptions are scarce, names of worms, microorganisms, tortoises, four-footed animals, fish, crows, and serpents appear.

9. Human Kingdom:

• Human beings are described as having uterine births, with bodies developing in the womb over 9-10 months. Food is seen as essential for physical and metabolic processes.
• The paper notes a strong aversion to the physical body within the text, describing it as containing "dirty things." This leads to exaggerated descriptions of diseases and body size (e.g., 96 diseases in 1.5 cm, a total body size of ~5000 times the current size), which the author attributes to this aversion rather than scientific accuracy.
• Gendered views on salvation are presented, with women deemed less qualified due to perceived microorganisms and cell death during coitus and menses, a disparity not explicitly explained for men.
• The body can suffer four types of suffering, and death can occur from various causes like poisoning, hemorrhage, fear, and environmental factors.
• Professions are mentioned, indicating societal structures including alcohol shops, prostitution, and the role of scholarly monks.

Conclusion:

• Dr. Jain concludes that Astapahuda, while containing general observations and traditions, offers less detailed scientific information compared to other Jaina works.
• He suggests that Kundakunda's focus on denouncing the physical world and the subsequent adherence by his followers led to stagnation in intellectual development in this area.
• While some later acharyas attempted clarifications, a significant gap exists between older Sruta and the Kundakunda school.
• The author stresses the importance of the current generation to address this stagnation and bridge the gap between ancient knowledge and modern scientific understanding, suggesting that the traditional focus on spirituality and moral character, while valuable, should be complemented by engagement with the scientific world.

In essence, the paper argues that Jain scriptures, particularly Astapahuda, contain valuable scientific insights, though their primary purpose was spiritual. It calls for a re-evaluation and deeper study of these texts to unlock their scientific potential and bridge the perceived gap with modern science.