Dr. N.L. Kachhara
Human mind has always been inquisitive. Who am I? Where from I have come and where will I go? Why there is biodiversity? Who has made this world? Why is the world as it is? Who governs this universe? Such questions agitated the human mind and led to the emergence of philosophy and science. The process of enquiry is as old as the human being is and shall continue until humans inhabit this world. Does it mean that these questions shall never be answered? The answer is both, 'yes' and 'no'. Some enlightened people found the answers but others have not. Like the questions, the answers are also personal. The answers found by the highly powerful omniscient, though perfect, do not satisfy our faculty. The truth can only be 'experienced' and not communicated. Everyone has to 'experience' the full answers to put a full stop to such inquisitive questions.
What is the truth? Is what we see the truth? All philosophies in the world deliberate on this question. What we see is the relative truth, which is temporary and transient. From this point of view, it is also untrue. The world is therefore both, true and untrue. The visible world appears to be powerful, but this is not correct. If we had the inner insight, we would discover that the visible world is the weakest and the invisible etheric world is the most powerful. The actual source of energy is the invisible world, and the understanding of which needs a deeper vision and perception. Making use of the invisible energy from the invisible world needs a higher pursuit.
What is the reality? Mathematicians see the reality through equations, physicists through experiments, astronomers through observations, biologists through gene structure, while evolutionists and geologists through fossil records. Hegel argued in his Science of Logic (18121814) that finite qualities are not fully 'real', because they depend on other finite qualities to determine them. Qualitatively infinity, on the other hand, would be more self-determining, and hence would have a better claim to be called fully 'real'. Similarly, finite natural things are less 'real', because they are less self-determining than spiritual things like morally responsible people, ethical communities, and God. So any doctrine, such as materialism, that asserts that finite qualities or merely natural objects are fully 'real', is mistaken. Jain philosophy goes a step further and claims that only a person having infinite knowledge knows the absolute 'real' having infinite qualities. Those having finite knowledge can perceive, in spite of sophisticated instruments, only relative (subjective) truths. According to the Jain philosophy, the Arihant or Omniscient possesses infinite knowledge. The omniscient Lord Mahavira saw the absolute reality "as it is" in all respects. He saw things as small as a paramanu and as big as the loka (universe) in their absolute form. With his pure consciousness, he had the true knowledge of both the living and the non-living world. Though his main thrust was on emancipation of the soul, he answered all questions of the human inquisitive mind.
There are two methods of enquiry; the spiritual and the scientific. The spiritual methods entail identification of the inner self, while the scientific methods study the world theoretically and experimentally. The spiritual enquiry is largely conceptual and qualitative, whereas the scientific enquiry is experimental, quantitative, and application oriented. The spiritual enquiry offers direct absolute knowledge, and the scientific approach provides relative knowledge that may change on further investigations. Both methods of enquiry have their merits and demerits, and one cannot replace the other. It would be wise to synthesize the two streams of thought, and explore the nature to the best of our ability and understanding.
While examining the reality from a scientific standpoint, one must bear in mind the basic characteristics of the two constituents involved. A reality has infinite attributes and modes, while the scientific investigation, theoretical or experimental, is generally limited to a specific aspect of reality. Mathematical equations in particular, describe a relationship between two aspects of the same or different reality, and reveal only the partial truth. The observations of an omniscient embrace all aspects of the reality simultaneously, and describe the full truth.
Lord Mahavira was very scientific in his approach. He did not acknowledge any "Creator" like in many other philosophers. He said that this world is comprised of six realities, where each one of the realities are independent and act according to their qualities and attributes. These six realities, namely the soul, matter (and energy), an agent for motion, an agent for rest, space and time, are necessary and sufficient to explain all the natural phenomena of the living and the nonliving world. According to him, a reality is capable of eternal and continuous existence, through infinite succession of origination and cessation. The attribute of permanence implies that a real substance can neither be created nor destroyed.
The underlying concepts of nature are deep and involving, thus he appointed eleven renowned Vedic scholars as his chief disciples, who presented his teachings in scriptural form. These scriptures were orally transferred from generation to generation by his followers, and were finally committed to writing after about nine hundred years. The scriptures available today are the texts written by the Acharyas.
Jain philosophy is scientific in its deliberations. Many philosophers have recognized the scientific nature of Jain philosophy. Professor L.P.Tessitory is of opinion that "Jainism is of a very high order. Its important teachings are based upon science. The more the scientific knowledge advances, the more the Jain teachings will be proven." In fact, the Jain system of thought is so wonderfully consistent with modern realism and science, that Dr.Walter Schubring observes, "He who has a thorough knowledge of the structure of the world, cannot but admire the inward logic and harmony of Jain ideas. Hand in hand with the refined cosmographical ideas, goes a high standard of astronomy and mathematics."
According to Acharya Namichand Shastri, earlier the Acharyas were very critical, and maintaining the conceptual purity of the scriptural texts, they added explanations based on the contemporary knowledge. Later the Acharyas stopped the practice of updating the texts, and so the present version of many of the scriptures is based on the knowledge of 10th and 11th century A.D. The developments made in the last one thousand years, particularly the advances of modern science, are not reflected in these texts. Uttaradhyayana Sutra, one of the important Jaina texts, is of the firm view that the religious tenets and beliefs must also stand to reason. Acharya Siddhasen in his book Dvatrinshika, refused to accept the fact that whatever is old can pass without examination, rather he insisted that being old does not mean being stable or irrefutable. Some of the descriptions available in the scriptures are at variance with modern science. A rigorous agreement is not necessary, but we should compare the scriptural texts with the scientific knowledge, and explain the differences. Science also strives to search for the truth, and certainly provides a logical test for scriptural beliefs. In the view of Professor Muni Mahendra Kumar:
- Search for the truth should be our main aim. We should also ascertain that we have rightly followed the facts pronounced by the omniscient Lord. The real meaning of the scriptural statement, and in what context it has been made, must be known. Without this, we may accept a meaning of the statement, which was not intended by the Lord. Without understanding the real context, the meaning of the terms, and the right point of view, we cannot understand the scripture in the right perspective. Therefore, we must try to explore the truth.
- The scientific information must be compared with the scriptural texts, and accepted to the extent it is true. We must neither accept nor oppose scientific information blindly. Even if the scientific facts are against the scriptures, we must assess them impartially and express our views on them.
- Whether scripture or science, we must first improve our understanding. Accepting a fact without understanding it in the name of scripture or science, is doing injustice to it.
- Our decision should not be based on our convenience or inconvenience, ease of communication, attraction for modernity, and other such implausible reasons. Similarly, we must not insist on traditions. A decision must always consider the facts of prevailing conditions, time, and specialties, rather than just the fact of being new or old.
- In matters where the scriptures are neither for nor against, we should have no objection in considering the realities based on our wisdom, reason, and scientific evidence.
I have ventured into a scientific study of the six realities in this spirit. The study has helped me to understand the realities in the right perspective, and bring out many similarities between the scriptural text and science. The most revealing observation is that where as science explores the materialistic world, the scriptures deal with both, the living and non-living world with equal authority. Some of the propositions of the scriptures may not be immediately appreciated by the scientists, because of their one-sided view of the realities, but they would certainly admire the perception of the Omniscient. Once the scientists accept the existence of consciousness, Jain philosophy shall triumph in the scientific world.
The book is divided in seven Chapters, where each chapter presents the scriptural text and the related scientific concepts on the subject. Scientific interpretation of the scriptural texts is provided, and the two approaches are critically examined and compared. The study is a humble attempt to bridge the gap between these two important branches of knowledge, with the hope that their synthesis benefits them both.
Chapter one presents the concept, characteristics, attributes and modes of realities, called 'substance'. A substance is capable of eternal continuous existence, through infinite succession of origination and cessation. A substance is also the assortment of qualities/attributes. The substance, the attributes and the power of modification, all three co-exist simultaneously. Each substance has common and special attributes. The modes subsist in both the substance and their quality. All substances maintain individual identity, but mix with each other to provide the world we see.
Chapter two deals with intangible substances: dharma (agent of motion), adharma (agent for rest), akasa and kala. All the four substances have been conceptualized to assist life and matter (including energy) in their operations. The concepts of dharma and adharma are unique to Jain philosophy. These agents are present all over the loka and provide passive help to life, matter, and energy, in their motion and rest respectively. They are the principal cause of division of akasa, into lokakasa and alokakasa. The scientific concept of luminiferous ether is different from dharma and adharma. The akasa of Jain philosophy qualifies to be the medium of propagation of light. Akasa is an infinite substance and its cosmic part, the loka, accommodates all other substances. The transcosmic akasa is infinite and spread beyond the cosmic space. The Newtonian space, like akasa, is an independent objective reality. The derivation of Einstein's theory of relativity that absolute space does not exist is not supported by Jain philosophy. Kala is also a substance. The absolute kala assists other substances in their modification, while the conventional kala is the 'time' and measures the interval of change. The concepts of space and time, in Jain philosophy and science are compared and discussed. The 'space' and 'time' as defined in Jain philosophy are related to matter, and an interrelationship between space, time, and matter is indicated, as established by the general theory of relativity.
Chapter three describes matter (pudgala), which in its purest form exists as paramanu, the smallest indivisible energy point. The matter has attributes of colour, taste, smell, and touch. Touch is a special quality, which determines three types of matter- paramanu having two touches, subtle aggregate (mass less) having four touches, and gross aggregates having eight touches and mass. A paramanu is eternal, it can neither be created nor destroyed, hence the total number of paramanus in the loka is unchanged, and this is the law of conservation of mass and energy. Both the matter and energy are modes of the same substance and are interconvertible. Paramanu has a charge, either positive or negative, and this charge is responsible for bonding between the paramanus. The bonding takes place between positive and positive, negative and negative, and positive and negative paramanu, according to specified rules. As per Jain philosophy, darkness, shadow, effulgence, and luster are also modes of matter. The properties of motion and the other characteristics of paramanus are described in detail. Matter is classified based on the characteristics of aggregates, formed by the bonding of paramanus. The scientific concepts of atom, elementary particles, fundamental forces, field theories, and mass are presented. Paramanu is a unit of energy, whereas the elementary particles are units of matter. The theories of colour, taste, smell, and hearing are reviewed.
Chapter four, deals with the Jaina and scientific concepts of life. Life is a union of the soul and the body (matter). The soul has many identifiable attributes like consciousness and others. It exists in an embodied form (life), in an impure state, and as a liberated soul (parmatma) in the pure state. Life is broadly classified as immobile beings and mobile beings. The concept of immobile beings is unique to Jain philosophy. Mobile beings include infernal beings, celestial beings, animals, and human beings. The other two special concepts of Jain philosophy, namely the biopotential and vital power, are described. The concept of consciousness (in west), biological classification of life, nutrition, and respiration, scientific concepts of DNA and genes, evolution and biodiversity, and the threats to biodiversity are presented. Life is classified based on the levels of consciousness in Jain philosophy, and the origin and body structure in biology.
Chapter five describes vargana, which are clusters of paramanus. Varganas are classified based on number of paramanus in the cluster. Out of the two classifications obtained in the scriptures, where one is of the eight varganas and the other of twenty-three varganas, the later is discussed in detail. The first four types of varganas are too small to have any practical use. The next ten types of lower varganas are mass less four-touch energy form, and five of them are used for the subtle application in life. The last ten types of higher varganas exist as eight-touch energy having varied applications. The additional four touches in higher varganas are supposed to be produced by the bonding between the constituent paramanus. Scientifically, a paramanu is a vibrating and moving charged energy point, and a vargana is electromagnetic matter. Each class of vargana has a frequency range. Amongst the higher order varganas, three types are used for the bodies of immobile organisms of different kind. The last vargana (the biggest type) constitutes the elementary particles and hence all the luminous matter. The four fundamental forces are supposed to arise by the bonding between paramanus. Gravitation is not perhaps, an independent force, as it appears to be a natural byproduct of the other three fundamental forces. Scientific interpretation of the important types of varganas is discussed. For example, the 5th ahara vargana is identified as bioelectricity, 13th karman varganas as coherent electromagnetic field, 17th Individual Body vargana as photon, etc. The paramanu is absolute quantum of energy, whereas the photon is the practical quantum of energy. The permanent nil varganas are suspected to provide the dark matter in the universe.
Chapter six provides a comparative study of Jain cosmology and the universe. The Loka has three major divisions; the upper, the middle, and the lower. The upper loka houses the heavens and the lower loka contains the hells. The middle loka contains countless islands and oceans. The central island is Jambudweep, which is divided in seven regions. Mobile beings are found only in the central mobile zone of this loka. The scientific knowledge of the universe including the solar system, the Milky Way galaxy, and the Andromeda galaxy is reviewed. The theories of the origin of the universe including the Big Bang Theory, the Steady State Theory, and others are briefly presented. The structure of the universe, based on general relativity is discussed and compared with the shape of the loka. The comparative study indicates that the Milky Way galaxy may be the Jambudweep and the middle loka is the known Universe. Jain philosophy does not support the theory of expanding universe, and provides justification for a steady and finite universe. A scientific explanation for the environment time cycle, in the local region of Bharat ksetra is presented.
Chapter seven is devoted to the origin and evolution of life. The scientific theories of abiogenesis, exogenesis and panspermia are first described. The theories of evolution, concepts of DNA, origin of life, and holographic model of the brain are presented. Next, the views of Jain philosophy about the origin and evolution of life are presented, where the Jains support the panspermia theory. According to Jain philosophy, life on Earth began with nano organisms, which are always found all over the loka. Consciousness plays an important role in evolution. Consciousness acting through adhyavasaya waves influences the genes and their mutation. The body determining karma provides an elaborate scheme of regulating and controlling the gene, to produce the body structures of different species and the biodiversity that we see. The evolution is the history of development of the consciousness of the soul. The soul progressively goes through the phases of one to five sense organisms, and finally gets the human body. The next phase of development is marked by spiritual progress, which culminates in the liberated state of the soul. An evolution hypothesis, based on the natural forces and the inner forces of consciousness has also been proposed. The spirituality and the role of inner forces are also found to have a genetic base by science.
The study, first of its kind, is an attempt to lay the foundation for Jainologists and scientists to get closer and cooperate in exploring the nature in its entirety. A substance has infinite modes, though only a few of them are known. There is, therefore, immense scope to discover the new modes in an unending process. New modes of pudgala in the form of new inventions are being discovered by science every day. Not all of them are good for the humanity and the biological species at large. The responsibility of finding new modes, their application, and assessment of their impact rests on the humans. The doom of this planet Earth may have more to do with the human mind than with nature. Jain philosophy teaches us to condition the mind for optimum use of natural resources not only to protect the Earth, but also to help achieve the ultimate aim of enlightenment and emancipation of the soul. The goal of scientific developments should also be to cater to the general well being of the entire biological population, without which they lose their purpose. Jain philosophy shows the way to find a balance between the development and consumption of material power, and the development of the soul. The path shown by the omniscient supplements our wisdom, and allows us to make choices that would lead us to peace and harmony in the world we live in.
Narayan Lal Kachhara
