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The Model of the Universe in the Bh.S.
43
G. R. Jain writes-it is the greatest triumph of the Jain theory of Adharma Dravya that science had to postulate the existence of an invisible force of gravitation to account for the stability of the universe, and that Einstein's modification of the law of gravitation had entirely divested the latter of its active character. Gravitation is now regarded as an auxiliary cause and not an active puller, so that its character is now brought in exact conformity with the Jain view:
'The medium of rest (adharmastikāya), like the medium of motion (dharmastikāya), is without form, inactive and eternal, it is the auxiliary cause of rest to soul and matter as is the shade of a tree the auxiliary cause of rest for the travellers. 136
As the interpretation made by Prof. G. R. Jain is examined critically, the comparison of Adharmāstikāya with gravitation is only an apparent one. When we go into the root cause of gravitational effect, it is mainly the mass of the matter that is responsible for creating the gravitational force. But according to Jain metaphysics only the gross matter possessed of all the eight kinds of touch has mass. All other matter and other substances, such as, the medium of motion, the medium of rest, space and soul are completely massless, and therefore, there cannot be any gravitational force between them. Hence, to consider Adharmastikāya as an equivalent of gravitational force is not correct.
We should not forget that all the forces in physics are essential due to the qualities of touch etc. of matter, while the principles of Dharma, Adharma etc. are all non-physical in nature. In other words gravitational force and other such forces of physics have a limited application in the universe because of their physical nature. On the contrary, the jain concept of Dharma- Adharma. apply equally to all the substances whether physical or non-physical.
Let us conclude above discussion with the views that the universe is finite and there should be some force in the form of matter or something else which holds all the living and non-living together and keeps the whole universe in a systematic universal order.
Concluding the topic of universe, it can be said that the Bh.S presents a vivid and multidimensional picture of the universe. Its method to deal with the problem is to break the problem up into bits and to invent a number of partial theories. Each partial theory describes and predicts a certain limited class of intuitive perceptions that are sometimes being neutral to the results of the other and sometimes being contrary or even complementary to them. The thing worthy to note is that almost all the predictions that seem contrary are expressed relatively. That is why in depth they have no contradiction as such.
