Journal of Gyansagar Science Foundation 2013 04 01

Author(s): Sanjeev Sogani, Vimal Jain
Publisher: Gyansagar Science Foundation

Page 33

Dr. Surendra Singh Pokharna, Volume 1 Issue 1 April 2013
about development. Concept of consciousness and knowledge in Jainism
in the ancient India, design of old temples etc involve knowledge, which need not be scientific. Actually the recent developments in computer science and neurobiology clearly show that knowledge is nothing but information organized in some way (Goldsmith 1990). And in turn, information is just organization of data in some fashion. It is also realized that human consciousness (and even animal consciousness) is capable of organizing these data and can generate information and hence knowledge in some way. Therefore what we call as scientific knowledge is just a subset of this grand concept of knowledge, which can exist in the human consciousness. Because all interpretations of all scientific experiments are ultimately done by human consciousness.
Consciousness and its evolution should be a fundamental element of any new paradigm of total systems approach to deal with the modern problems
Let us now look at the concept of knowledge in Jainism. In Jainism, world is assumed to be consisting of six elements. They are: Dharmastikay (Medium of motion), Adharmastikaya (Medium of rest), Akashastikaya (Space), Pudgalastikaya (Matter), Jeevastikaya (Living beings having a soul) and Kala (Time). Jainism has defined soul as basic constituents of all living beings. According to the conception of Jainism, a perfect soul has infinite knowledge, infinite intuition, infinite bliss and infinite power. Although perfect soul has other characteristics but the knowledge has been regarded as the chief characteristic of soul. Kundakunda (Mehta 1980) has stated that although from the empirical point of view there is a difference between soul and knowledge yet from the transcendental point of view it is sufficient to say that soul is knower and nothing else. He further said that there is no difference between the knower and his knowledge. From empirical point of view an omniscient (Kevali i.e. a perfect soul) perceives and knows the whole of reality and from the transcendental point of view he perceives and knows nothing. Therefore what we call as scientific knowledge appears to be just a subset of this grand concept of knowledge, which can exist in the human consciousness.
As order seems to be the most critical factor in the process of development and also order in the brain is most critical which will influence all other type of orders, it is necessary to understand this order and its relation with knowledge and consciousness. Also since knowledge is another crucial concept associated with brain or consciousness, it is equally important to understand the concept of knowledge associated with brain and consciousness. Actually the concept of consciousness is described in biology, psychology, neurobiology and quantum mechanics also. Asimov, (1990) has argued that consciousness will be one of the three subjects on which research will be done in 21st centaury, other two being environment and astronomy. Philosophically, several Indian schools of thought also talk of consciousness and its evolution. They basically assume that knowledge is structured in the consciousness. Several experimental studies have been carried out to recognize various states of consciousness like sleeping. Waking and dreaming stages. A fourth state of consciousness is well established now (Transcendental Meditation ). Many more such studies are required in this direction as Indian yogis and rishies talk of several higher stages of consciousness. Also one finds that in Indian context this evolution of consciousness is closely related with practices which are carried out while living with nature and hence persons deeply involved in such pursuits are very close to nature, so they are strongly helping in preserving the environment (Maharishi Arbindo 2011 ). This must be recognized in view of the serious threat to the environment caused by uncontrolled materialistic developments. Such ideas of spiritual evolution should be also examined while talking
All species may be physically different but are existing in the world from past which does not have any beginning. It is due to their attachment with material particles known as karma that they continuously take birth in the world again and again. The direction of evolution should be towards a goal of liberalizing the soul from all material attachment that is all karmas. A process of selection by oneself is involved in spiritual evolution as certain rules and principles have to be followed described separately for ordinary humans and for enlightened souls like acharyas and sadhu sadhvies etc. It appears that practices like chanting of navkar mantras, loggus, doing samayk, pratikramana ekasna and upwas, aaymbil, varshi tap, mas khaman, updhan, siddhi tap, nanayanu yatras, and other several practices lead to very stable life, increased self confidence, recognization of inner strength of soul, and ultimately evolution of one's soul. This is a selection type of process such that it depends more on oneself and is not much affected by other species or human beings present in the environment. It is preached that one should reduce one's requirements in such a way that even if there is scarcity of resources, lower consumption will guarantee survival of all in a cooperative way. A state of highest orderliness is defined as a pure soul, towards which, everyone has to evolve. This is
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