Shu Vidyut Sachit Teukay Che

This document is a Gujarati translation of the book "Shu Vidyut Sachit Teukay Che" (Is Electricity Considered a Living Entity?) by Prof. Muni Mahendrakumar, published by Anekant Bharati Prakashan, Ahmedabad. The book explores whether electricity, in the context of Jain philosophy, falls under the category of teu kay (fire-bodied beings), which are considered sachit (living) in Jainism.

The book is structured into two parts:

• Part 1: Jain Philosophy and Science on Electricity and Fire This section delves into the theoretical aspects, discussing pudgala (matter) in Jainism, the relationship between soul (jiva) and matter (pudgala), pudgala in science, electrical energy in the human body, bio-electricity, the nature of agnikaya (fire-bodied beings) according to Jainism and science, lightning, the working of light bulbs, and tube lights.
• Part 2: Doubt Resolution This section addresses various questions and doubts raised regarding electricity and its relation to Jain principles of himsa (violence) and sachit-achit (living-non-living).

Key arguments and discussions presented in the book:

• Jain Philosophy of Pudgala and Teu Kay: The book explains that in Jainism, pudgala (matter) is one of the six eternal substances and is achit (non-living). Pudgala is characterized by touch, taste, smell, and color. Fire (teu kay) is considered a sachit (living) entity. The text aims to determine if electricity fits into this teu kay category.
• Science and Electricity: The book integrates modern scientific understanding of electricity, including the concept of atoms, electrons, protons, electromagnetic fields, static electricity, current electricity, and the processes in light bulbs and tube lights. It highlights that science views electricity as energy or pudgala, which is inherently achit (non-living).
• The Core Question: Is Electricity Sachit (Living)? The central theme is to reconcile scientific understanding with Jain philosophical principles. While electricity itself is presented as pudgala (matter) or energy, the debate arises when considering its manifestations, particularly in lightning and its effects.
• Lightning (Vidyut / Lightning) and Teu Kay: The book discusses how lightning, generated by electrical discharges in clouds, can cause fires and damage. It explores the Jain perspective that lightning, due to its association with combustion and its effects, is considered sachit in its manifestation when it interacts with combustible materials and oxygen, leading to fire. However, electricity flowing through wires in its normal state is considered pudgala and achit.
• Electricity in the Human Body (Bio-electricity): The text acknowledges that the human body generates and uses electrical energy for its functions, linking it to the Jain concept of taijasa sharira (luminous body) or prana-shakti (life force). However, it clarifies that this inherent biological electricity within a living being is distinct from external electrical phenomena.
• Arguments for Electricity being Sachit: Some arguments presented suggest that since electricity causes effects similar to fire (heat, light, damage), and since Jain scriptures consider vidyut (lightning) to be sachit, then all forms of electricity should be considered sachit. The presence of pudgala in any form is not automatically sachit. The pudgala needs to be in a form conducive to the birth of jivas (souls).
• Arguments for Electricity being Achit (Non-living): The book strongly argues that electricity itself, as an energy or flow of electrons, is pudgala. It emphasizes that the crucial factor for an entity to be considered sachit-teu kay is the presence of jiva and the process of combustion which requires oxygen and a combustible material. Since most electrical devices operate in a vacuum or in the presence of inert gases, and do not involve combustion in the Jain sense, they are considered achit. The book differentiates between the phenomenon of electricity and the Jain concept of agnikaya, which involves a living soul within the fiery substance.
• The Role of Science: The book aims to integrate scientific findings with Jain philosophy, asserting that science can help clarify concepts that might be misunderstood due to the limitations of direct sensory perception or the historical context of ancient texts. It emphasizes that scientific understanding does not negate Jain principles but can aid in their interpretation.
• Sputtering and Incandescent Bulbs: The book explains the process of sputtering in light bulbs, where tungsten atoms evaporate from the filament. Inert gases like argon and nitrogen are used to slow this process and prolong the filament's life. It also clarifies that the blackening inside a bulb is due to sputtered tungsten atoms, not a sign of life.
• The Question of Hinsa (Violence): The book examines the implications of using electricity-powered devices for monks, discussing whether their use constitutes himsa. It differentiates between the direct use of electricity by monks and its use by laypeople for their own convenience, which monks may benefit from indirectly without incurring himsa.
• Distinction between Fire (Agnikaya) and Electricity: A major point of emphasis is that while both electricity and fire can produce heat and light, the underlying processes are different. Fire, as understood in Jainism, involves combustion and the presence of jiva within the fiery substance, requiring oxygen. Electricity, in most applications, lacks these conditions.

Overall Conclusion (Implied through the arguments):

The book, while thoroughly exploring the scientific and philosophical dimensions, leans towards classifying electricity itself as achit (non-living pudgala), even though its manifestations (like lightning causing fire) can lead to the formation of sachit-teu kay. The nuanced understanding emphasizes that the presence of electricity alone does not make it sachit. The critical factor remains the presence of jiva and the specific conditions required for agnikaya as defined in Jainism (requiring oxygen and combustion). The use of electrical devices by monks is discussed in terms of vyavahar (practical conduct) and niyati (rules), suggesting that indirect use or benefit from laypeople's use might be permissible under certain conditions of non-attachment and absence of direct himsa.

The extensive footnotes and references demonstrate a deep engagement with both Jain scriptures and scientific literature to address this complex philosophical and scientific question.