JAINA Convention 1993 07 Pittusburgh

Author(s): Federation of JAINA
Publisher: USA Federation of JAINA

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work does not refer to their consciousn ess explicitly. However, the explicit inclusion of human consciousness may be an essential aspect of the future theories of matter. This observation of Eugene Wigner does not refer to that consciousness involved in matter when, in two particles once in contact, a change in the spin of one instantaneously affects the spin of the other though separated at the end of the universe. Having intelligence or consciousness is not the same as being intelligence or consciousness with its infinite gradations, qualities and layers. When we say that Ajive (non-life) has intelligence or consciousness in it, it does not mean that it is intelligence or consciousness in total and multitudinal dimensions of either of them.
different frames of reference.
In Jainism, every expression of or about a thing is subject to its essence, form, space and time. Thus in essence, space and time are absolutes but in form only they are relative. So also the form of a thing in space and time but not the essence thereof which is always abso- lute. What is true for lengths is also true for time intervals. In Jainism there is Space which is absolute and finite and also non-space which too is absolute yet infinite. Only in space and touching it are all other substances (Dravya-s) which is Jainism are classified as Life and non-life (Jiva and Ajiva) or Life and five sub-classifications of Non-life via inert matter (pudgal), force making movement possible (dharma), force making rest possible (adharma), force affording room to all objects with its other part where nothing can be or is (akasha as lokakasha and alokakasha), and force affording extension or change to objects (kala)
In Modern Physics the particles are not pictured as static three-dimensional objects like billiard balls and grains of sand but rather as four-dimensional enti- ties in space-time. Their space aspect makes them appear as objects with a certain mass, their time as processes involving the equivalent energy. These dynamic patterns or energy bundles form the stable nuclear atomic and molecular structures which build up matter and give it its macroscopic solid aspect thus making us believe that it is make up of some material substance. In Jainism, this is expressed as "paramanus" building up "skandhas and mahaskandhas."
In the quantum field theories, the classical contrast between the solid particles and the space surrounding them is completely overcome. The quantum field is seen as a fundamental physical entity, a continuous medium which is present in space everywhere, and the particles are merely local condensations of the field, the concentration of fields
which come and go, thereby losing their individual character or dissolving into the underlying field. Physicists have attempted to unify these various quantum fields into a single fundamental field which would incorporate all physical phenomena. Any theory incorporating both quantum theory and relativity theory has not yet been found. Einstein in particular spent the last years of his life searching for such a unified field Eastern mystics "Brahman', Chinese 'Tao', Buddhist 'Dharmakaya', Jainism's 'Samyaktva' can all be seen as perhaps the ultimate unified field from which spring not only the phenomena studied in physics but all other phenomena as well. It may be, the time is still not ripe for mankind as a whole to grasp this fact as coming from the physical sciences. Humanity has still to evolve to a further point in the structure of its mental content. It just so happens that during any period of time, in the development and spiritual evolution of the universe, only such knowledge is manifested or comes to the surface from its innumerable occult layers or is revealed to those working in the field of matter or spirit as is appropriate, and commensurate with the understanding of the mankind-ingeneral and at-large.
Science and Mysticism are two complementary manifestations of the human mind: rational and intuitive. Neither is comprehended in the other, nor can either of them be reduced to the other. Both of them are, however, necessary to understand in a fuller sense the existing world. Mystics understand the roots, not branches, Scientists understand the branches, not the roots. Science does not need mysticism which in turn does not need science. Man, however, needs both of them. What there- fore is really required is not a synthesis of the two but a dynamic interplay of both the mystical intuition and scientific analysis.
The pragmatic formulation of quantum theory used by the scientists in their
In Jainism, time is a substance (Dravya) which affords extension in form, or simple change to all other substances contained in Space (i.e. Lokakasha). This substance is only mono-dimensional, the dimension being that of mere succession unlike the other five substances via Jiva, Pudgala, Dharma, Adharma and Akash which have a spatial dimension too. The smallest division of time is 'kala-anu' - Samaya - roughly an instant. Time is not co-extensive with Space but certainly is co-eval with it (i.e. existing from the same epoch). Jainism agrees with Newton that time in essence is absolute. Only in Vyavahara Naya, it is relative.
Questions such as these can still be raised and explored: 1. Could Jainism as a religion be
taught to Earthlings by Extra- terrestrial? A religion claimed as revived again
"Meat is absolutely unnecessary for perfectly healthy existence,
and the best work can be done on a vegetarian diet."
-Prof. Woodhead. M.D., F.R.C.P., F.R.S. 7TH BIENNIAL JAINA CONVENTION - JULY 1993
Jain Education Intemational