Vaigyanik Aaine Me Jain Dharm - Book Summary

Here's a comprehensive summary of the Jain text "Vaigyanik Aaine me Jain Dharm" by Rajiv Prachandiya, based on the provided pages:

The book, "Jainism in the Mirror of Science," by Rajiv Prachandiya, argues that Jainism is a scientific religion deeply aligned with nature and practical for life. The author asserts that Jainism's principles are founded on reality and are consistent with scientific understanding.

Key Arguments and Concepts:

Definition of Jainism: Jainism is defined as the path of those who have conquered passions (kashayas: anger, pride, deceit, greed) and follow the path of the 'Jinas' (victors). A true Jain is one who pursues self-elevation independently, free from rituals, and maintains equanimity in favorable and unfavorable situations, rejoicing in the well-being of others.
Two Interpretations of Dharma: Indian scholars offer two main interpretations of 'Dharma':
- Ved Vyasa's view: Dharma is that which upholds, uplifts, or is worthy of upholding.
- Jain tradition's view: Dharma is the inherent nature of a thing. It reveals the true essence of the soul. Dharma is fundamental to human life.
Science and Religion as Paths to Truth: Both religion and science hold independent importance and serve as mediums to reach truth. Science uses physical laboratories to uncover universal truths, while religion seeks truth through inner experimentation and experience. Though their paths differ, their ultimate goal is the same: identifying and testing truth.
Jainism's Scientific Foundation: Jainism is considered scientific due to its practical and life-benefiting nature, stemming from its alignment with natural principles. Its beliefs are grounded in reality and are scientifically verifiable. The text highlights Jainism's detailed and subtle analysis of atoms, souls, matter, and plants, claiming it surpasses that of other religious philosophies.
Goal of Jainism - Vitarag-Vigyanita: The ultimate aim of Jainism is the attainment of "Vitarag-Vigyanita" (knowledge free from passion). This is achieved through the integrated practice of the "Three Jewels": Right Faith (Samyak Darshan), Right Knowledge (Samyak Gyan), and Right Conduct (Samyak Charitra). This combined path leads to liberation or perfection.
The Soul (Atma): Jainism posits that the soul is eternal, indestructible, and an independent substance. It has no origin, and therefore no destruction, making it eternal and eternally transmigrating through various life forms. This concept of an eternal soul aligns with the atomism of scientists like Dalton.
Creation of the Universe: Jainism views the universe as a collection of inert (jada) and conscious (chetana) substances, which are eternal in their fundamental nature but transient in their forms. Transformation occurs due to various causes, but the underlying essence remains. The universe is neither created nor destroyed by any external deity, God, or self-created being. This eternal nature of the universe is supported by scientific opinions, such as that of J.B.S. Haldane, who believed the world has no beginning.
Incarnation (Avatarvad): Jainism has a distinct perspective on incarnation. It believes in infinite souls, each having the potential to become a "Paramatma" (Supreme Soul or God) and offers a path to achieve this. However, it does not accept the re-incarnation of a Paramatma. The text emphasizes that all souls are fundamentally equal, whether in an elephant or an ant. Every individual has the right to become a "Narayana" or "Bhagwan."
Worship of Qualities, Not Individuals: Jainism advocates for the worship of qualities rather than specific individuals. The central mantra is the Namokar Mantra. Individuals are remembered through their virtues; the physical body is considered unworthy of worship.
Karma Theory: Jainism is based on the theory of Karma. Passions (rag-dvwesh) are the seeds of karma, which originates from delusion (moha). Karma is the root of birth and death, which are the sources of suffering. The text explains that the cycle of birth and death is rooted in karma, which in turn is rooted in passions. Attaining omniscience (Keval Gyan) is impossible without eradicating these passions.
- Self-Sufficient Karma: Individuals experience suffering due to their own actions. The soul itself initiates, criticizes, and stops the influx (asrava) and accumulation (samvara) of karma. The principle is that one reaps what one sows. This is compared to the transmission of sound in a sound-recording device, aligning with scientific principles.
Atom Theory and Karma: Jainism's karma theory is dependent on its atom theory. The text states that Jainism was the first to propose and analyze the atom theory, which is considered ancient and scientifically valid.
Dharma Dravya (Medium of Motion): Jain thinkers introduced the concept of "Dharma Dravya" as a neutral medium facilitating the motion of all substances. It is described as colorless, odorless, tasteless, intangible, indivisible, eternal, and pervading the universe. It does not move itself but aids the movement of souls and matter. This concept is compared to the scientific concept of "ether." The text asserts that Dharma Dravya and ether are essentially the same – an immaterial, indivisible, all-pervading medium of motion.
Earth's Support: Jain scriptures state that the Earth rests on solidified water (dhanodadhi), which is supported by subtle air (tanuvat), and below that, space is self-supported. This is presented as a scientific explanation countering the speculative views of many religious figures.
Subtle Description of Living Beings: Jainism provides a detailed and scientific classification of living beings. It recognizes souls in plants, earth, water, and fire, which is considered unique and ancient. Souls are classified into two types: Tras (mobile beings with two to five senses) and Sthavar (immobile beings with only the sense of touch). Examples of Sthavar are earth, water, fire, air, and plants. Examples of Tras are shells, oysters, ants, flies, mosquitoes, dogs, cats, and humans. Jainism even specifies the lifespan of plant souls, with a maximum of a thousand years and a minimum of an antarmuhurta. The text mentions Dr. Jagdish Chandra Bose's experiments confirming life in plants, thus supporting Jainism's ancient claims.
Syadvada (Anekantavada): Jainism's core philosophical principle, Syadvada (or Anekantavada – the doctrine of manifold aspects), is presented as being in perfect harmony with the scientific concept of Relativity. Syadvada, meaning "in some way" or "from a certain perspective," states that truth is relative and depends on the point of view. This is likened to Einstein's theory of relativity, where absolute motion is impossible to determine. The text elaborates that everything is both permanent and transient; permanent from the perspective of its substance and transient from the perspective of its modifications. It highlights that qualities like big and small are relative, depending on the object of comparison.
Aparigraha (Non-possession): Jainism emphasizes aparigraha (non-possession or detachment from material possessions) as a means to human happiness. Attachment to possessions leads to suffering, as desires are infinite while material possessions are finite. The text suggests that aparigraha is the foundation of socialism, predating Marxist ideology. This principle, it is argued, can resolve societal issues like economic inequality.
Ahinsa (Non-violence): Ahinsa is the ethical foundation of Jainism and is considered the inherent nature of the soul. Violence is defined as the harm caused by the misuse of mind, speech, and body, stemming from negligence (pramada). The text highlights that Jainism offers the most profound understanding of Ahinsa, classifying it into mental (bhava-himsa) and physical (dravya-himsa) violence. Holding ill will towards any being, even without physical action, constitutes mental violence and makes one culpable. This aspect of Ahinsa, the text asserts, makes a person brave, as forgiveness is the ornament of the brave.
Ahinsa and Health: Jainism's principles for health and well-being are presented as being very close to modern medical science. It recommends consuming pure, filtered, and preferably boiled and cooled water. Regarding food, it advocates for a pure, moderate, balanced, and sattvic diet.
Dietary Regulations and Science:
- No Eating After Sunset: Jainism prohibits eating after sunset. Scientifically, this is justified by the presence of microorganisms in the environment that are inactive during the day due to sunlight but become active at night, potentially contaminating food.
- Digestion and Activity: The text explains that for proper digestion, one needs to be awake and active. The stomach's functions are more active when the person is awake. This aligns with medical practice of not giving heavy meals to sick individuals at night. Jainism allows eating only before sunset or at least two hours before sunrise.
- Avoiding Smoking and Alcohol: Jainism strongly discourages smoking and alcohol consumption, viewing them as forms of violence (both material and mental). Alcohol impairs judgment, knowledge, purity, compassion, and forgiveness, leading to arrogance and negative tendencies. It negatively impacts the heart and brain, causing memory loss and fostering impure, tamasic traits.
Social Issues: The text also touches upon social issues, particularly the curse of dowry, calling for its abandonment for the well-being of society and individuals, especially women.

In conclusion, the book "Jainism in the Mirror of Science" argues that Jainism is not merely a religious doctrine but a scientifically sound and practical way of life that offers profound insights applicable to modern understanding of the universe, the soul, ethics, and health.