Science And Jain Philosophy

Author(s): Raksha J Shah, Abhijit Muni, Pooja Banthia
Publisher: International Conference on Science and Jain Philosophy

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SCIENCE AND SPIRITUALITY: COMPLIMENTARY PARTNERS
DR. NARAYAN LAL KACHHARA nlkachhara@yahoo.com
Dr. Narayan Lal Kachhara, Ph.D., M.E, recipient of two awards and advisor of BMIRC, is a retired Principal of Motilal Nehru Regional Engineering College, Allahabad, having 35 years of Experience in Research and Teaching. 70 of his papers and 11 books have been published.
Are science and spirituality distinct realms? The answer to this debate rests on two broad questions, our perception of reality and the world view based on this perception. The perception of reality is either subjective or objective depending on the individual capacity to perceive the world and the belief system one holds. It is the subjectivity of perception that introduces diversity and doubts about the reality and gives rise to different belief systems.
The cognitions are of two kinds direct and indirect. The indirect cognitions are made through senses and mind and the direct cognitions are made by the soul (consciousness) by passing the mind and senses. Normal individuals make indirect cognitions, the direct cognitions are possible only when the mind has been silenced and noise (by the mind) has been reduced to a level so as to enable one to perceive his intuition. In indirect cognitions the perceptions are made with respect to the frame ofmind and are subjective. The subjective perceptions realize the relative truth and the absolute truths are not revealed. The direct perceptions are also subject to purity of consciousness; it is only the pure soul that perceives the absolute truth. For a pure soul there are no options, no decisions to be made, the absolute truth is experienced without application of logic, intellect and scientific theories.
A reality is supposed to have infinite aspects of its existence and the knowledge of all aspects is essential to know the truth. Indirect cognitions suffering the limitations of mind perceive only a few aspects and therefore such knowledge may reveal some true aspects of the reality but it is essentially incomplete. It may so happen that we discover different aspects of the same reality at different times that are contradictory but true in their own ways, for instance the classical and quantum views of matter. Such fragmented views though correct do not describe complete truth and are likely to introduce some kind of differences regarding the nature of reality.
All principles in Jainism are based on the teachings of the Omniscient Mahavira. Mahavira said that both matter and soul (consciousness) are fundamental and distinct substances in nature, one cannot convert into another. Consciousness is the exclusive property of soul; matter in no case can have or produce consciousness. The consciousness of soul manifests chiefly as power of knowing and perceiving. Cognitions are made by the soul and not by the body or brain. No process of brain at any level, micro or macro, can produce consciousness, all processes in the body are the requirement of the body functions.
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