Theory Of Atom In Jaina Philosophy

This book, "Theory of Atom in Jaina Philosophy" by J.S. Zaveri, edited by Muni Mahendra Kumar 'Dviteeya', published in 1975, aims to compare the Jaina concept of the atom (paramāṇu pudgala) with modern scientific theories. The book begins by acknowledging the fundamental quest to understand the universe, a pursuit shared by religion, philosophy, and science, highlighting that different ages and perspectives yield divergent answers. It notes India's philosophical culture characterized by sincerity, seriousness, and freedom of thought, contrasting it with the West where science often became a new religion.

The introduction acknowledges the 2500th Nirvana Anniversary of Bhagwan Mahavira and positions Jain philosophy as ancient, with its doctrines propagated through a succession of Tirthankaras. It emphasizes that while Jain philosophy culminates in mysticism, it's not based on dogma but on rational speculation and the development of a superior power of vision. The book then touches upon the rapid progress of modern science, its discoveries, and the subsequent doubts and skepticism it has generated regarding technological advancement and its impact on the environment. It notes a renewed fascination with the mystical and irrational, contrasting with the scientific emphasis on rationality.

Chapter 1: Atom in Modern Science

This chapter provides a historical overview of the development of the concept of the atom, starting from ancient Greek philosophy:

• Ancient Greek Philosophy: It traces the evolution of atomic thought from Milesian philosophers (Thales, Anaximander, Anaximenes) who sought a primary substance (water, air), through Heraclitus (fire as fundamental, constant flux), Parmenides (denial of change), Empedocles (four elements: earth, water, air, fire), Anaxagoras (infinitely small seeds), and finally to Leucippus and Democritus, who are credited with the concept of the atom as the smallest, indivisible, and eternal unit of matter. Democritus' atoms were of the same substance but differed in size and shape, with void space between them. Plato's contribution involved linking atoms with geometrical solids.
• Modern Science and Atomic Structure: The chapter clarifies that in modern physics, "atom" historically referred to chemical elements, which are now understood to be complex systems. The true parallel to Democritus' atoms are "elementary particles" like protons, neutrons, and electrons.
  • Thomson's Model: Described the atom as a positively charged mass with embedded electrons.
  • Rutherford's Model: Introduced the concept of a dense, positively charged nucleus at the center, with electrons orbiting it, likening the atom to a miniature solar system. The nucleus contains 99.97% of the atomic mass.
  • Elementary Particles: Discusses the discovery of isotopes and the idea that atomic nuclei are composed of protons and neutrons (nucleons). It highlights the interchangeability of protons and neutrons and the role of electrons and positrons. Neutrinos are also mentioned. The chapter posits that matter and energy are fundamentally the same substance, evidenced by annihilation and pair formation processes.
  • Nuclear Energy: Explains the liberation of energy through fission (splitting of heavy nuclei) and fusion (combining of light nuclei), noting the vast difference in energy released compared to chemical reactions. It details nuclear transformations, chain reactions (controlled and uncontrolled), fissionable substances like U-235, and the development of atomic and hydrogen bombs.
  • Journey into the Origin of Matter: Touches upon the ongoing research in particle physics, the creation of subatomic particles, and the use of accelerators like cyclotrons and bevatrons to probe atomic nuclei. It highlights the connection between high energy and studying smaller dimensions.
  • Nuclear Transformations in Nature: Explains solar processes like the "carbon cycle" as responsible for the sun's energy production, involving the transformation of hydrogen into helium.

Chapter 2: Atom in Jain Philosophy

This chapter delves into the Jaina understanding of matter and atoms:

• Metaphysical View (Substance, Quality, Change): Introduces the Jaina concept of non-absolutist realism, asserting that reality is self-existing and characterized by permanence and change simultaneously. It defines reality as that which has infinite attributes and possesses qualities and mutations.
• Six Ultimate Realities (Astikāyas): Lists and briefly explains the six fundamental realities in Jaina metaphysics:
  1. Jeeva: The conscious soul, characterized by consciousness, existing in bondage and liberation.
  2. Dharmāstikāya: Medium of motion (positive ether).
  3. Adharmāstikāya: Medium of rest (negative ether).
  4. Ākāsāstikāya: Space, an infinite, objective reality.
  5. Pudgalāstikāya: Matter, the only substance perceivable by senses, possessing color, taste, smell, and touch.
  6. Kāla (Time): The reality of duration, change, and succession.
• Pudgala (Matter):
  • Definition and Etymology: Explains that "pudgala" derives from "pud" (to combine/fusion) and "gala" (to separate/fission), reflecting matter's dual nature of being fissionable and fusionable.
  • Properties: Matter is defined as perceivable by senses, possessing sensible qualities, devoid of consciousness, eternal, indestructible, and an objective reality. It can be active, fissionable, fusionable, mutable, and infinite.
  • Classification: Discusses various classifications of matter:
    • Categories: Paramāṇu (elementary particle) and Skandha (composite body).
    • Two Categories: Paramāṇu and Skandha.
    • Three Types: Based on cause of transformation (prayoga, mishra, visrasa).
    • Four Types: Based on constitution (Skandha, Skandha-desa, Skandha-pradesa, Paramāṇu).
    • Six Types: Based on size (sthula-sthula to sukshma-sukshma).
    • Twenty-Three Types (Vargas): Important groups of matter that interact with the soul (e.g., Audārika, Vaikriya, Āhārakā, Taijas, Svāsochchhwās, Bhāṣā, Manas, Kārmana).
  • Paramānu (Ultimate Indivisible Unit):
    • Definitions and Properties: Defined as the ultimate, indivisible, indestructible, impenetrable, and imperceptible particle of matter. It is a dimensionless point, possessing one color, taste, smell, and two touches. Its existence is inferred through collective action or transcendental knowledge.
    • Detailed Discussion: Explores its nomenclature, spatial extent (occupying a single space-point), temporal eternity, qualitative attributes (color, taste, smell, touch), quantitative indestructibility, metaphysical reality, geometric point-like nature, unfissionable nature, parināma (mutation of qualities), agurulaghu (masslessness), permanence-through-modes, and interaction with the psyche (not directly attracted by the soul in its free state).
    • Kriyā and Gati (Activity and Motion): Discusses the dynamic nature of paramāṇu, its capacity for vibratory and migratory motion, the concept of uncertainty in its activity, and its inherent capability to move at various speeds, including potentially faster than light (in the context of Jain cosmology and the nature of paramāṇu).
    • Apratighāṭi: Describes the paramānu's unique quality of being able to penetrate or pass through obstructions without being hindered, or hindering others, while also acknowledging limitations (e.g., inability to cross the loka-aloka boundary without Dharma astikaya).
    • Synthesis of Paramāṇus: Explains how paramāṇus combine according to specific rules based on their qualities (dryness/unctuousness) to form composite bodies (skandhas), drawing parallels to modern scientific concepts of chemical bonds and charges.

Chapter 3: A Critique

This chapter offers a comparative analysis and critique of Jaina philosophy in light of modern science:

• Comparison of Eastern and Western Approaches: Reiterates the difference between science integrated with spirituality in India versus science in the West, which often broke away from religious dogma. It suggests that Jaina knowledge was derived from deep contemplation and transcendental perception rather than empirical apparatuses.
• Metaphysical View: Compares Jain non-absolutist realism with Western philosophers like Kant, Berkeley, Eddington, and Jeans. It critiques idealistic and subjectivist views, arguing for the objective existence of qualities and matter. The Jaina concept of an omniscient experience is contrasted with Berkeley's reliance on God for maintaining reality.
• Innate Qualities of Matter:
  • Pudgala: Affirms the Jaina insight in naming matter from its fusion/fission properties, correlating it with modern understanding of energy release.
  • Characteristic Properties: Discusses the Jaina view of color, taste, smell, and touch as innate qualities, aligning with scientific explanations of color perception and Sir C.V. Raman's research. It also touches upon the Jaina classification of matter (vargas) and compares them with scientific classifications of inorganic/organic and solids/liquids/gases.
  • Manas (Mind): Explores the Jain concept of material and psychical mind and compares it with scientific theories of psychology, noting the difficulty in comparing them due to the speculative nature of psychology.
  • Intellect (Buddhi): Briefly mentions the Jaina classification of intellects and questions whether physiological changes alone can explain them.
  • Paryaya, Parinama, Kriya, Bheda, Bandha: Compares these Jaina terms for dynamic aspects of matter with scientific concepts like molecular motion, changes in physical properties due to temperature/pressure, and the interchangeability of matter and energy (E=mc²).
• Atomic Theory and Paramāṇuvada:
  • Historical Development: Reaffirms that the Jaina paramāṇu concept is ancient and more detailed than the Greek atomic theory.
  • Structure of Atom vs. Paramāṇu: Contrasts the modern scientific understanding of atoms as complex systems of elementary particles (protons, neutrons, electrons) with the Jaina view of paramāṇu as a truly indivisible, dimensionless, and fundamental unit. It argues that modern elementary particles are themselves composed of paramāṇus.
  • Qualities and Attributes: Compares the intrinsic qualities of paramāṇus (color, taste, smell, touch, masslessness) with those of elementary particles (mass, charge), suggesting potential equivalences and highlighting differences.
  • Mechanics and Mathematics of Paramāṇu: Relates Jaina descriptions of paramāṇu's motion and activity (periodicity, uncertainty) to modern quantum physics (Planck's quantum theory, Heisenberg's uncertainty principle). It discusses the possibility of paramāṇu moving faster than light due to its masslessness and the dual nature of particles and waves.
  • Synthesis of Paramāṇus: Reaffirms the rules governing the combination of paramāṇus and draws parallels with chemical bonding and the role of inherent qualities in forming composite structures.
  • Density of Matter: Addresses the Jaina concept of varying densities and how paramāṇus, though dimensionless, can form aggregates occupying different spatial extents.
  • Duality of Paramāṇu: Concludes by examining the potential dual character of the paramāṇu as both particle and wave, matter and energy, and the unification of forces in modern physics, suggesting profound parallels with the Jaina understanding of reality as manifold and interconnected.

In essence, the book aims to demonstrate that ancient Jaina philosophy, through its meticulous analysis of matter and the atom, presents concepts that remarkably resonate with, and in some aspects even anticipate, discoveries in modern science, particularly in quantum physics and cosmology. It highlights the enduring relevance of Jaina thought in understanding the fundamental nature of reality.