Studies On Biology In Tattvartha Sutra

This document, "Studies on Biology in Tattvartha Sutra" by N.L. Jain, explores the biological concepts presented in the ancient Jain text, Tattvartha Sutra, and compares them with modern biological understanding.

The Tattvartha Sutra, dating back to the second to fourth century CE, is presented as the first Sanskrit Jain text to propound Jain pluralism with seven reals and six realities. The author notes that while the text deals with various concepts, a significant portion (35% of chapters and 40% of aphorisms) focuses on Jiva (the living being). Interestingly, the text itself rarely uses the term 'Atma' (Soul) and 'Jiva' appears only 11 times, suggesting the term "Soul" became more prominent later in Jainism. The author clarifies that this paper will focus on the "living or impure soul" as described in biology, as the non-material "pure soul" is beyond the scope of current biological investigation.

The study highlights that Jain texts describe living beings through a detailed framework of "disquisition doors" (40 in total, with about 12 being significant distillations of biological knowledge from the Mahaviran age), while modern biology classifies living beings into 28 branches. The paper observes that all Jain disquisition doors fall within 11 biological branches, though modern biology lacks the volitional and spiritual doors found in Jainism.

A key point of comparison is the description and definition of Jiva. Jain texts offer a two-fold definition (non-alienable and alienable), with numerous synonyms (10 to 23) reflecting various properties. The author points out that while primary Jain canons often focus on physical properties, some later texts (like Digambara canons) emphasize non-material properties such as weightlessness and volitionality. The paper draws a parallel with modern biology's characterization of living entities based on manifold attributes, including physical aspects like food, reproduction, and metabolism, and intangible ones like irritability and consciousness.

The study then delves into Jain Taxonomy versus Current Taxonomy. Tattvartha Sutra classifies living beings based on senses, mobility, and the presence of mind. Modern biology, however, classifies based on external similarities, internal composition, and genetic relationships. Both systems broadly categorize into plants and animals, but Jainism further differentiates sentient beings. The author notes that while Jain texts have a richer enumeration of attributes, modern biology exhibits greater fineness and a universal binomial nomenclature.

A significant section discusses the classification based on senses. Tattvartha Sutra outlines five classes of living beings based on the evolution of senses, from one-sensed to five-sensed. The author notes that these senses as described in T.S. appear to be "eye-perceptible" and pre-microscopic, contrasting with biologically and microscopically observed senses. The paper brings in the work of scientists like J.C. Bose and Haldane to support the idea that all living beings, even one-sensed ones, might possess the potential for all senses psychically, which aligns with the cellular theory of life.

The paper also examines gender or sex organs in living beings, noting that T.S. describes 1-4 sensed beings as hermaphroditic. Modern biology acknowledges mono-sex and bi-sex characteristics, and the author suggests that hermaphroditism is a partial description, as these beings could also be male or female. The concept of mind is also discussed, distinguishing between physical mind (brain) and psychical mind (functional part). While T.S. associates "no mind" with lower-sensed beings, modern biology suggests even plants exhibit some brain functions, implying a physical mind exists in most living beings.

The bodies of living beings are described in T.S. as five types, moving from gross to fine and eye-perceptible to invisible forms. Modern biology also recognizes different bodies but focuses on observable systems and organizations. The finer bodies in Jainism (luminous and karmic) are loosely equated with metabolic products or energy by biologists, though the karmic body is considered finer than cells.

The life cycle of living beings, including birth, growth, and death, is also analyzed. T.S. mentions sexual and non-uterine (spontaneous) births, while biology categorizes birth into vegetative, asexual, and sexual. The paper discusses the Jain concept of "Sammurchima" (spontaneous generation) and its potential interpretations, suggesting that an asexual definition would align better with modern scientific understanding. While T.S. doesn't detail growth, other Jain texts do. Regarding death, both T.S. and biology acknowledge natural and accidental causes, as well as psychological factors. However, biology offers more detailed explanations of physiological changes during death.

Finally, the study touches upon volitional or psychic attributes of living beings, such as cognition, conation, faith, and passions, which are largely the domain of modern psychology. The author concludes that while Tattvartha Sutra's descriptions are pre-microscopic and serve as historical milestones for biological science, there are discrepancies in areas like the number of senses, the existence of mind, types of birth and gender, and the intricacies of growth and death when compared to modern biology. The paper emphasizes that ancient texts should be viewed historically, particularly regarding physical phenomena, while their ethical, moral, and happiness-related content retains timeless value.