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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International Conference on Science and Jain Philosophy 2016
Causality, i.e. cause and effect relationship, is the foundation of all processes in nature, according to Jainism as well as science. Whereas causality is applied only to matter in scientific theories, the scope of causality extends to the living beings in the famous Jaina principle of Karmavad and there it's scope is much wider. These theories could be attributed to mental deductions except for the fact that they are discussed in such minute details in Karma granthas that mental deductions can not arrive at, but they require some supra-mental faculties. For example, it is clearly stated that karmas do not bind when emotions (like greed, attachment, anger, pride etc, termed kashayas ) are absent. The brain scientist have found evidence for secretion or inhibition of chemicals due to emotions; chemicals like Serotonin, Epinephrine, Adrenaline, Testesterone; Cortisol, Oxytorin etc., which affect the DNA, are involved in various emotions, it has been only recently found. Neurologists have recently also identified parts of brain involved in emotions, active during meditation, for example, and happy and unhappy chemicals which are produced during different states of mind which are now being used as medicines. In absence of emotions, these secretions are inhibited, proving the Kashaya theory of Jainism.
Much has been said about the microcosm, the subtle particles of which all matter is made up of. The modes of vibrations and motion of the ultimate atom, the Paramanu, is clearly stated in Agamas, in which the concept of quantum physics is ingrained, which was only conceived recently after it was developed during the last century. It is amazing that Mahavira correctly and clearly described the properties of paramanu, which is only possible, not by mental deductions but by a divine vision by which one can see these processes operating. There is also mention of mass less particles about which scientists learnt only during the past century. True, that everything is not stated in modern scientific terminology but the concepts are profound and relevant. Take for example the property of paramanu, by which one to innumerable or infinite paramanus occupy only one space unit, defined as pradesha. This behaviour is the same as those of bosons, discovered by Satyendra Nath Bose during the last century. We can quote many such examples, which preempt the concepts of modern physics.
A very profound concept of Jainism is Syaduad, propounded by Mahavira, which defines limitation of sensory knowledge and the indescribability of certain states included in the 'Seven modes of predication (Saptabhangi). Limitation of knowledge has been debated by mathematicians after Godel proposed his Incompleteness theorems during the last century. The principle of determinism in physics is the same as Krambaddha paryaya of Jainism; only that this law extends to the living, besides the material universe.
Concepts of various types of infinities were developed by Jaina mathematicians over a thousand years ago. The concept of Sunyavad developed by Buddhist scholars over 1500 years ago maybe akin to Quantum vacuum from which, according to Modern science, even the Universe can emerge.Mutual interaction of the six basic drauyas i.e. time with space, time with soul, time with matter, time with dharmastikaya etc. is mentioned in the Agamas which can be conceived as space-time continuum, Transmigration and Becoming of Jiva; origination, persistence and destruction of matter; origin of motion etc. respectively.
In astronomy, Krishnaraya (black body) and Tamaskaya (dark body) and their many varieties are mentioned in Jaina texts which may be likened to blackholes, conceived and studied only during the past few decades ; There is a mention of stars brighter than a million suns in Hindu texts, documented only recently. It is hard to attribute these
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