Prof. Dr. Narendra Bhandari
The probability that molecules will assemble in such a way that they will give rise to living species is extremely small, calculated by some scientists to be 10 140. This is too small to result in any organization required even for the simplest species over the life time of the universe. Yet scientists have hypothesized, after a long debate, that there may be favourable conditions, architecture, catalysts and templates by which the molecules can get together fast to form complex large organic molecules and then living organisms and search for such routes from inanimate to animate are continuing. This hypothesis got a big boost by the experiment of Miller and Urey. In these experiments, when an electric discharge was passed in a mixture of simple life forming molecules like carbon di oxide, ammonia, water and methane etc., complex large molecules, like amino acids, proteins and similar building blocks of life were formed in a short time. This experiment however has not resulted in a living organism, howsoever simple and primitive. Although science has shown that matter (having mass M), which is corporeal and inert, can convert in to energy (E) (following the famous law E=Mc2, where c is the velocity of light), which itself is incorporeal and capable of bringing in transformation in to matter and vice versa. It has however not answered the question "how does something as unconscious as matter can give rise to something as immaterial as consciousness". Is life just an aggregation of chemical elements or it is something more? Can assemblage of material components spontaneously produce self-conscious ego, aware of itself? In day to day experience we see that only life can give rise to life and it is impossible to produce life from non-living matter. We will debate this question further in Chapter 2, but be as it may, let us first consider the universality of the path taken by nature.
Let us begin by debating criteria of a universally acceptable "religion". In terms of the foregoing discussion, the foremost condition is that a universal religion should preserve all species, enable everyone to exist, and treat all, lower as well as higher species, as equals, and improve their physical, mental and spiritual wellbeing to enable them to evolve to a higher consciousness state. There are common requirement for accomplishing them, which should be inclusive, and not exclusive, meaning thereby that they should benefit all and not some selected forms of life. The principle for one and all to coexist involves non-violence towards each other; for them to discover their true nature involves search for truth; physical wellbeing requires principle of sharing and equidistribution of resources and not amassing wealth by a selected few. These are the principles of nonviolence, truth, (minimizing ones requirements or non-hoarding) and achorya (non-stealing) as enunciated in Jainism. We can therefore call Jainism a universal religion.
Thus we can see that whether one calls himself a Jain or not, most human beings follow these four principles of Jainism. Besides, these four principles, there is the fifth principle of proper sexual conduct i.e. celibacy or Brahmacharya, introduced by Mahāvir in 5th century B.C., a primary requirement for attaining enlightenment which we will discuss in Chapter 6.
Jainism divides the universe in two distinct parts; living and non-living but gives equal importance to both. Just as physics is the science of the physical universe, Jainism is the science of soul, and more, since it also takes the physical universe into consideration. As any physicists will agree, the universe is governed by certain laws; the laws of physics are universal, applicable at all times and places, cannot be violated and there is no scope for miracles. Only when we do not understand a particular phenomena in terms of the known laws of physics, we call it a miracle but the moment the phenomena is explained, the miracle ceases to exist. The same is true of living beings. The science of living beings or soul is more complicated but according to Jainism, it also follows certain laws. When we do not understand these laws fully, we invoke God, but moment the phenomena are understood, the need for a "GOD" disappears. Jainism has propounded these laws applicable to living beings, the soul. These laws, Jainism claims, have been enunciated by the Enlightened souls after they realized the state of omniscience through meditation and other techniques.
According to Jainism, there are six cardinal truths (Chapter 2), applicable to jivas. The Ajiva is made of space, matter (pudgala), dharmāstikāya, adharmāstikāya and time constituting the physical universe. Although science agrees with existence of space, matter and time, what dharmāstikāya and adharmāstikāya are remains a mystery and will be debated in Chapter 7. These six entities of the universe are eternal, beginningless, indestructible, fixed in number and except matter, are incorporeal. These eternal entities behave according to laws, are independent of each other, cannot influence each other nor can they be influenced by anything internal or external, nor can they act on their own i.e. they are passive. Their extent in space determines the boundaries of the universe (Loka).
Jainism has propounded two basic theories or fundamental principles on which our understanding of the universe and universal processes are based. These are: Anekāntavād (multifacedness) and Karmavād (causality). Both are equally applicable to physical as well as to the conscious (Ātma or Self) universe. Anekāntavād describes the true nature of the universe and Karmavād describes the basic laws which govern all the processes in the universe. Anekāntavād (Chapter 3) implies that the soul has multiple properties, some even contradictory, and all manifest at the same time. It is therefore beyond logic or description. This is the true nature of soul. Anekāntavād does not consider the physical universe as an illusion as some oriental dharmas do but accepts it also as real. Karmavād, the law applicable to the soul, is equivalent of causality in the physical universe. Every action has a consequence and every effect has an underlying cause. It is the basic law which governs all the processes of Jiva (as well as Ajiva). It implies that a soul is free to act in any way, i.e. has choice of action, it is the karta but is bound by its consequences and cannot escape the consequences of its actions, i.e. it is also the bhokta. The effects cannot be mitigated in any way. The fate is therefore choiceless. Karmavād (Chapter 4), besides defining the governing laws for self and interaction of self with matter, in its broader perspective, also includes operative aspects i.e. practices and applications by which one can act in accordance with the law. Because of the practical aspects, it is followed by the Jains rigorously in day to day life. Anekāntvād, the theory of non-absolutism, on the other hand is abstract and its basic foundations have not been fully developed. This principle, describing the fundamental nature of matter and jiva will be discussed in some detail in Chapter 3.
As mentioned above, Jainism is not a religion in the strict sense. Neither it is matter of faith. Nor it is something which 'God' has communicated to the earthlings, through his incarnations or through prophets for removing the misery of the people. It is something beyond religion and faith- it is a path: a path for common people for attaining enlightenment by their own efforts. It is a difficult path because enormous effort is required to follow it. At the same time it is an easy path because various procedures and landmarks are well defined and the path is clearly charted and one does not have to invent it or depend on someone else for help.
In spite of its originality and antiquity, Jainism is not widely known or accepted. In the eastern philosophy "Dharma" (erroneously considered synonymous with religion) actually implies "true nature' or the "path" in contrast to the western philosophy where it is equated to religion or faith. Jainism is an atheist faith, giving equal importance to the physical world and spiritual thought. We make an attempt here to interpret its basic tenets in the modern context. The purpose of every living being is to discover its true nature and find and follow the "path" of increasing his level of consciousness. Everyone has to discover and chart this for himself. It depends on his present state and the best mode to achieve the goal depends on individual's personality. The goal of life is certainly not related to the material wellbeing or economic prosperity only, simply because upon death, which is unavoidable, all the material wealth has to be left here. The material wealth should be a means for achieving higher goals. The only trait which accompanies the soul upon death of physical body is his karmas (Chapter 4). Various religions and faiths in this context serve only as examples of various paths or procedures followed by some others who have accomplished the goal of liberation but each of these paths may or may not be suitable for everyone. One should study them to discover the path most suitable for him. The aim of every path is to know the truth, and if possible, to realize one's true nature. The fanaticism and conflict arise because the practices each religion prescribes for attaining this goal have to be followed with rigor and without compromise, if they have to be effective. If goals of all the religions are the same, they cannot be totally exclusive and there should be some commonality between them. One common factor in today's world, in which everyone has faith, is in the laws discovered by science, since they cannot be violated. The methodology of science is truly universal in the sense that anyone can study, test and use it. There is no dispute in any one's mind about scientific theories, be they related to electricity, gravity, nuclear physics, chemical combinations or functioning of the body or brain. Therefore it is desirable to make scientific enquiry in to various religions, their basic theories and practices. If some aspects of all religions can be tested and established using scientific methodology, then we can prepare a common ground and live with each other in harmony.
This approach, however, is not without objections and flaws. Many learned persons and Gurus consider science and religions to be exclusive and believe that religion is not amenable to scientific scrutiny. In contrast, Jainism claims itself to be based on science and has given importance to scientific study, although here too the opinions may be divided. Jainism has some well-developed theories and practices, some being common to Buddhism and Hinduism. We will therefore discuss some aspects of Jainism in terms of Modern physics in Chapter 7.
The corner stone of Jainism is that every human or living being is born with a purpose or goal and there are procedures to achieve the desired goal. Although everyone has to discover the purpose of his life and his status in the spiritual domain (Gunsthān, Chapter 5) by himself and starting from there, chart his path, the ultimate goal is defined as attainment of enlightenment which is the state of "Mokṣa" or "nirvana". In this respect Jainism is applicable to all who seek enlightenment, an eternal state of omniscience and bliss. Enlightenment is understanding and "seeing" the ultimate laws operating in the universe (on both Jiva and Ajiva). Once these laws are experienced, all ignorance, fear and attachment automatically vanish. The important point to remember is that life is governed by some laws, which cannot be violated and does not depend on favour and fear of an almighty "God". In this respect, the Self is the master and not a slave of his own destiny. He is not helpless but must take responsibility for his own actions.
Jainism is considered as "The eternal religion". What is eternal in this universe, in which everything is subject to change, one may ask. According to the modern scientific view even universe is not eternal. It was born in a Big Bang about 14 billion years ago and it will meet its end in not too distant future. In such a transient universe, only the laws of physics are eternal, physicist believe. They were operative before the universe was born and they will control the fate of the universe, even after it dissolves. In fact the birth of the Universe was a consequence of the laws of physics. Likewise Karmavād, the law governing jiva is eternal and therefore it is believed that Jainism is eternal.
Any Dharma, which claims to be eternal, must therefore be consistent with the laws of physics. What these laws are and how they match with the basic tenets of Jainism will be discussed in the following chapters but now we turn to the central point of Jainism, the Cardinal Truths in Chapter 2.
