Space Time And The Universe - Book Summary

Here's a comprehensive summary of the provided Jain text on "Space, Time, and the Universe," drawing from the details presented in the document:

I. Introduction: Einstein and Jain Cosmology

The text begins by drawing a parallel between modern scientific thought, specifically Albert Einstein's theory of Relativity, and ancient Jain cosmology. It notes that Einstein's description of the universe as a four-dimensional space-time continuum, limited in spatial dimensions but infinite in time, bears a striking resemblance to the Jain view. The author highlights that a stable, infinite universe is problematic due to energy dissipation and the gravitational influence of other universes.

II. The Jain Conception of the Universe

Jain philosophy posits that the universe is composed of six fundamental substances (dravyas), which are realities that undergo modification while retaining their essential nature. These six substances are:

Living Substance (Jiva/Soul): The soul is described as the seat of consciousness, knowledge, perception, pleasure, and pain. It has the capacity to change size, occupying the smallest to largest bodies. Jainism's concept of soul transmigration is supported by modern parapsychology research, and the inability of physics and chemistry to explain consciousness or free will leaves the existence of the soul unchallenged. Actions create a karmic body that binds the soul to the cycle of rebirth.
Non-living Substance (Ajiva/Matter and Energy - Pudgala): The term "Pudgala" aptly describes matter and energy as substances that combine and dissociate. This aligns with modern atomic physics, where atoms are assemblies of particles, and radioactivity involves atomic transformation. Pudgala is perceptible through the senses and possesses physical properties like color, density, and charge. It is further categorized into solids, liquids, gases, energy, fine karmic matter, and superfine matter. Jain thinkers recognized the particulate nature of energy and its interconvertibility centuries before modern science. They also understood sound as being caused by molecular vibrations. Matter is described as being made of molecules (Skandhas), atoms (Skandhdeshas), ionized atoms (Skandhapradeśas), and indivisible elementary particles (paramānus). The text notes the Jain view of elementary particles being in motion, consistent with modern kinetic and electron theories.
Medium of Motion (Dharma): Dharma is defined as the auxiliary cause of motion, enabling both soul and matter to move, much like water helps a fish swim. It is formless, inactive, eternal, and pervades the entire universe without being affected by the motion of objects. The text draws a parallel between Dharma and the concept of Aether in classical physics, acknowledging the scientific community's eventual understanding that Aether is non-material and possesses unique properties.
Medium of Rest (Adharma): Adharma is the auxiliary cause of rest, facilitating the stability of souls and matter, akin to a tree's shade providing rest to travelers. It also pervades the universe and shares characteristics with Dharma. Adharma is considered the binding force that maintains the universe's structure, preventing chaos. The text suggests Adharma is analogous to Newton's force of gravitation, but more accurately corresponds to Einstein's Unified Field of Gravitation and Electromagnetism, as it is an inactive principle that guarantees stability.
Space (Akasha): Space is a substance that provides room for all other substances, characterized by interpenetratability. It is divided into "space points" called Pradeśas, defined as the smallest three-dimensional volume occupied by an atom (paramāṇu). The text acknowledges the ongoing search in modern physics for the "ultimate particle" (like the Quark) and suggests that if discovered, it might align with the Jain paramāṇu. Space is further divided into:
- Lokakasha: The space occupied by the universe's constituents (souls, matter, motion, rest, time).
- Alokakasha (Anantakasha): Pure, infinite space beyond the universe, devoid of any substances. For measuring celestial space, the units Yojana and Rajju are used, comparable to miles and light-years. The text provides calculations linking Yojana to miles and then uses this to determine the velocity of light, matching modern scientific findings. The Rajju is calculated to be a colossal distance, approximately 1.45 x 10^21 miles.
Time (Kāla): Time is also a substance, divided into absolute (Nishchaya Kala) and apparent (Vyavahara Kala) time. Absolute time consists of invisible, formless, inactive "grains of time" (Kalanus) residing in each space-point. Apparent time has a beginning and an end. The text notes the scientific suspicion of a "real time" behind apparent time and the Einsteinian concept that space and time are intertwined and vanish without matter, aligning with the Jain view that Alokakasha (pure space) has no time. Time is measured in units like Nimesha (approx. 0.25 seconds) and Prativipalansha for shorter intervals, and vast cycles for longer ones. The Jain calculation for a Kalpakala (cosmic time cycle) involves a number with 77 digits, vastly larger than the Hindu calculation.

III. Origin and End of the Universe (Pralaya)

The text contrasts Hindu and Jain views on cosmic cycles and "pralayas" (dissolutions):

Hindu View: The universe is created by Brahma, preserved by Vishnu, and destroyed by Mahesh. Brahma creates the universe daily (Naimittika Pralaya), where matter is concentrated but not destroyed. At the end of Brahma's lifespan (100 years), a Mahapralaya occurs where all substances dissolve into the Supreme Being.
Jain View: The universe undergoes cycles of decline (Avasarpiņi) and progress (Utsarpiņi) which alternate eternally. At the end of Avasarpiņi, a partial dissolution (Khand Pralaya) occurs for 49 days, followed by a new creation. Crucially, the Jain universe is eternal and self-regenerating, not created or dissolved by a supreme being.

IV. Modern Science and Jain Cosmology: Parallels and Divergences

The text extensively compares Jain concepts with modern scientific theories:

Entropy and the "Heat Death" of the Universe: Modern science's concept of increasing entropy and the universe running down towards a state of equilibrium where no work can be done is presented. The question of what happens next is raised, with some scientists suggesting an unknown force rewinds the universe, while Jainism proposes an automatic, cyclical regeneration.
Solar Energy and the Sun's Mass: The sun's loss of mass through energy radiation leading to a potential cessation of solar energy and life on Earth is discussed as a form of pralaya.
Earth's Magnetic Field and Pole Reversals: The text explains the phenomenon of magnetic pole rotation and its potential to cause a period of zero magnetic field, leaving Earth vulnerable to destructive cosmic rays. This is presented as a possible Mahapralaya, a concept that has a parallel in Jain scriptures regarding future cyclical events.
Antimatter and Explosions: The Siberian explosion of 1908 is linked to the possibility of antimatter intrusion, with the potential for a 10-ton antimatter event to cause a catastrophic "Mahapralaya." Jainism, however, interprets such events as localized Khand Pralayas, not the end of the universe.
Expanding Universe vs. Fixed Size: The text notes a key difference: while modern cosmology, particularly the Big Bang theory, suggests an expanding universe based on red-shift observations, Jain cosmology firmly believes the universe has a fixed size (343 cubic Rajjus). The red-shift is explained in Jain philosophy as being due to the gravitational field of galaxies.
Continuous Creation Theory: The text mentions the "continuous creation" theory in science, which posits a universe that has always existed and will continue to exist with modifications, a concept that aligns with the Jain belief in an eternal universe.

V. Key Differences Highlighted:

The text explicitly states two main points of difference between Hindu and Jain cosmic views:

Frequency of Submergence: Hindus believe the Earth is submerged under water 15 times in a kalpa, while Jains believe this occurs only once during each epoch, and partially.
Nature of Mahapralaya: Hindus see Mahapralaya as all matter, space, and time being absorbed into a Supreme Being who then recreates the universe. Jains, however, believe the universe's nature is such that it regenerates itself automatically by reversing its cycle after running down.

In summary, the book "Space, Time, and the Universe" by G. R. Jain presents a detailed exploration of Jain cosmological principles, drawing extensive parallels and contrasts with modern scientific theories, particularly those of Einstein. It emphasizes the Jain understanding of the universe as an eternal, cyclical entity composed of six fundamental substances, with a fixed spatial dimension and an infinite temporal dimension, driven by inherent principles rather than divine intervention.