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Jainism and Quantum Mechanics
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reality-the basic concept of which is permanence in change or identity in difference. Jainas recognized the complexity of existence "Nothing is merely changing... The seed is in the plant and tree and yet it is not there as the seed. This message of organic reality is an important Contribution of Jainism."2 According to Jainism reality is existence and existence is reality. Jain principle of non-absolutism takes into account the objective nature of physical world. I have tried to develop the thesis that Jain Anekantvada as a theory of reality is the science of all things as we find the application of theory in universe. It has been rightly observed that the doctrine of six substances in Jain ontology is the original contribution of Lord Mahavira. The whole universe is composed of two everlasting, uncreated and co-existent substances, namely, soul and nonsoul. Non-living substance is further divided into five kinds of which matter or Pudgal is a material substance, "Dharma, Adharma, space, Time, matter and soul are the six kinds of substances, they make this world as has been taught by the Jinas who possess the best knowledge."
Thus the five non-living entities together with the living beings constitute the whole world of reality. Jain scriptures, thus have provided knowledge of external world also. Jain theories of Matter show a remarkable degree of similarity with those of modern science. Jain definition of substance is significant. "Substance or reality consists of origination, destruction and permanence." This trinity is the essence of Jain Philosophy. It is said existence is the essence of reality."5
Substance consists of qualities and modes. Modes are changing forms in which substance manifests itself. As is rightly said "A real is a unity and diversity in one." The doctrine of multiple nature of reality is undoubtedly the foundation of Jain Metaphysics, Jain Anekantvada is a holistic principle. With its theory of conditional predication it comes close to hypothesis of quantum theory. At present science is moving with probabilistic principle. In doctrine of conditional predication which consists of seven statements, all predications are uncertain. They depend on standpoints and different standpoints present different aspects of an object. In Jain metaphysics the doctrine of possibility of apparent contradictions in a real object is put forward as a corollary of Anekantavada multiple aspects of reality. It implies that an object is of a complex nature and it reconciles differences in itself. Thus Jain metaphysics starting with objective reality of world and the view that reality is manifold culminates into theory of non-absolutism. Perhaps implications of Syadvada and Anekantavada have significance for the concept of probability. Jain view of reality with its insistence on non-absolutistic approach is somewhat similar to concepts of modern science. The basic assumption in Jainism is non-onesided nature of reality "A thing is supposed to have infinite-fold character or innumerable aspects." This means that it is possible to apply different kinds of predicates to the thing depending upon different standpoints.
