Nandanvana

SR No.: 006597
Original Sutra Author: N/A
Author: N L Jain
Publisher: Parshwanath Vidyapith
Publication Year: 2005
Total Pages: 592
Language: English
Classification: Book_English
File Size: 25 MB

Page 61

Theory of Relativity and Relativism
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two Jaina schools. However, relative aspect of time as a frame of reference is common in both the schools. Muni Mahendraji has mentioned that Jaina concepts seem to be more in tune with Newtonian or classical concepts. However, he has opined that the postulate of absolute space or time may not be useful in realistic world, but that should not mean their negation at least logically. It seems to be due to incapacity of the experimenter rather than their objective negation. He has quoted Reinbach to confirm Jaina postulates about separate realities of space and time. This is a philosophical and transcendental approach not subject to verification. However, Anekāntavāda may be applied to these issues of absoluteness or relativity of space and time. Nothing has been commented on the variability of mass with velocity, as per chance, mass may not be a speculative object. These variant views are also found in case of concepts of gravitation and other physical phenomena.
Further, Munishriji has comparatively analysed the results of relativity and has supported the canons on the ground of questioning the credibility of ever-changing science in contrast with neverchanging characters of canons based on omnisciental perfect knowledge. This seems to be a traditional indirect disregard for the highly dedicated labour and intelligence of scientists in contradiction to the spirit of Anekāntavāda. Moreover, it can be shown that basic canonical concepts have also undergone modification; for example, the development of the concept of dualism, i.e. separate postulation of living and non-living out of basic animism. Many more such cases have been cited under various categories by Jain. The changing cum eternalist Jains call change or modification is progress while maintaining never-changeness to the contrary. Do they want to be called as non-progressive? In the world of dynamism, knowledge must move forward to better the humanity. Had knowledge remained static, human beings would never have material or semi-material progress.
However, it must be pointed out that relativity stops at a point by describing the object in two contradictory aspects without telling its integral nature. Though through it, limitation of expressibility of language is realized, but the nature of reality as inexpressible is not