YJA Convention 2000 07 LA Fourth

Author(s): Young Jains of America (YJA)
Publisher: Young Jains of America YJA USA

Page 63

Jain Postulates
With his thick Indian accent and a pointed finger, we've all beard some fervent uncle say:
1.
The universe is eternal, indestructible and real.
2. The universe operates upon natural laws determined by the sum
of the inherent, immutable attributes (gunas) and changing modes (paryayas) of its six natural constituents, namely: i. souls (jiva) ii. the matter-energy continuum (pudgal) ili. the immaterial medium of motion (dharma) iv. the immaterial medium of rest (adharma) v. time (kaal), which is monadic vi. space (akash)
"Jainism is the most scientific of all the religions. It already said everything that modern science is saying, and has even predicted the atom thousands years ago!"
3.
The universe contains an infinite number of individual, independent, and eternal Souls, each identifiable as "eternal life", which each possess inherent and unchanging attributes including omniscience infinite spiritual potential, infinite perception, and infinite bliss.
And to some extent, we all agree that Jainism does seem 'scientific' - though we may not agree entirely with our uncle. There are zealous believers of every faith just like our favourite uncle that claim their religion is the most' scientific and philosophical. In this era of powerful and pervasive science and technology, people feel that things which are scientific (and perhaps to a lesser extent, philosophical) are more intelligent and valid, and somehow closer to ... The Truth. Therefore many people feel a need to believe that their religion is more scientific in order to justify their beliefs. But what does it mean to be scientific and is Jainism really scientific?
4. The universe contains Souls which have attained salvation, as
well as Souls embodied. The latter of these are, in general, - through the ultimately Soul-determined cyclings of karmic influx, bondage, stoppage and shedding - in a naturalistic state of evolution towards salvation.
5. The individual, embodied Soul is the ultimate cause of all true
adversity toward itself. Through karmic influx and bondage, adverse inclinations including anger, greed, ego, deceit, attachment and aversion distract and delude the Soul from acknowledging, witnessing, and realizing the Soul's inherent attributes.
This seminar will attempt to explore and clarify the broad meanings given to the word 'scientific' and then analyze Jain beliefs with respect to this definition. This is a complex discussion and I hope to touch on some of the important points; will focus on analyzing the dichotomy between Jain principles and the fixed or literal statements that Jains make about the physical universe.
6. The universe sustains the individual, embodied Soul's natural
potential for obtaining final salvation from, through, and within a source whose identity is the Soul itself.
Reading
Summary of the Axioms of Jain Physics
from the Tattvartha Sutra, chapter 5:
7. Salvation is the Soul's experiencing of its full and innate potential,
from which there is no return to ignorance, delusion, incapacity, sorrow, or transmigration.
THE SCIENTIFIC NATURE OF JAIN PHILOSOPHY
presented by Tushar Mehta
By 'philosophy' what are we really talking about? Don't we mean a speculative philosophy? In reality, are we actually comparing Jainism to western philosophy and making that the standard against which Jainism is to be Judged? What is it about western intellectual paradigms that leads us to believe them superior? If we want to compare Jainism' to 'Science', then what exactly about Jainism is relevant in that comparison, and what is Irrelevant? Are we talking about Jain physics, metaphysics, logic and other intellectual subsystems, or are we also Including cultural things like pujas and gheeboli in our discussion?
1. The non-soul extensive bodies (ajivakayas) are the media of
motion and rest (dharma and adharma), pure space (akash), and the continuum of matter and energy (pudgal).
They are known as dravyas. 3. The soul (jiva) is also a dravya.
These substances are permanent in nature and together constitute the physical universe; they are arupi (devoid of material
characteristics). 5. Pudgal is rupi (having definite material characteristics). 6. Dharma, adharma and akash are individual continua (that is,
indivisible wholes). 7. They (that is, dharma, adharma and akash) are entirely devoid of
activity. Dharma, adharma, akash and jiva occupy innumerable pradeshas,
or infinitesimal spatial units. 9. Akash occupies infinite pradeshas. 10. Pudgal consists of numerable, innumerable and infinite parts (that
is, according to different particle compositions). 11. That does not hold for the paramanu (the indivisible elementary
particle of matter). 12. The lokakash (finite universe) is defined as the space in which all
of these substances co-exist. 13. Dharma and adharma occupy the entire lokakash. 14. A single paramanu occupies (by definition) only one pradesh; any
number of paramanus in aggregate form can occupy one or more
pradeshas. 15. Souls may occupy from one to innumerable pradeshas, to all the
pradeshas of the lokakash. 16. For like the light of a flame, their pradeshas undergo expansion
and contraction. 17. The functions of dharma and adharma are to support motion and
rest (respectively).
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