Jainism — The Science of Self

By: Dr. Sanjay D. Jain

Jainism, one of the most ancient philosophies of the world, derives its name from the Sanskrit word Jina which means victor. Here, victory refers not to the victory over external enemies, but to that over one’s own internal enemies (one’s vices). The word science originates from the Latin word, Scientia which means “to know.” Science seeks to understand nature through the study of matter and energy, and their interactions using the scientific method that seeks agreement between theory and experiment.

Thus, like scientists, Jain leaders conducted investigations into the nature of the soul to unlock its mysteries as well. Incidentally, these explorations revealed the treasure of nature’s knowledge — Jain scriptures provide us with rich insights into the science of self.

There are striking similarities between what we know through science today and what is in Jain scriptures. For example, Jainism and modern science discuss ideas such as integration, disintegration, and indestructibility of matter. The word Pudgal is used by Jain seers for matter. It is derived from the combination of Puran (fusion) and Galan (fission). This brings forth their fundamental understanding of atoms as the unifying basis of all matter. This is in close agreement with modern science.

The fundamental idea of Jainism that there is neither a creator nor a destroyer of this universe is consistent with the scientific law of conservation of mass and energy.

• Mahavir Swami’s theory of Syaadavaad and Anekantavad and Albert Einstein’s theory of relativity are consistent and can be looked upon as philosophical/scientific translations of each other.
• Various discoveries by Sir J. C. Bose about plant life confirmed what was already documented in Jain scriptures thousands of years ago.
• Jain philosophers have made immense contributions to mathematics using concepts such as infinity, sets, logarithmic functions, permutations, combinations, and laws of indices.
• Jainism contributed to health sciences through several domains such as Aaharvigyan (knowledge about edible and non-edible foods) and Tithivigyan (knowledge about effects of lunar and solar cycles on the change of pH and the total water content in the human body).

Jain philosophy is centered around the sharp distinction between the characteristics of the knower (Chetan, Atman, self or soul) and the known (Pudgal, Jad, Achetan, or matter). The knower does not possess any of the attributes of matter like shape, size, weight, or color. It transcends the boundaries of physics and belongs to the realm of metaphysics. The knower cannot be identified physically as it does not follow the laws of physics. The attributes of the knower, which are richly discussed in Jainism, include knowledge, experience, belief, and potency. A knower is also termed as Dnyata–Drishta for this reason. The body that houses the knower is physical and thus obeys the laws of science. However, it is the knower that endows the perception ability to the sense organs of the body. Just as glasses aid seeing but don’t see by themselves, organs aid perception but don’t perceive by themselves. Thus, in a dead body, eyes can’t see, ears can’t hear, the nose can’t smell, the skin can’t feel and the tongue can’t taste because the soul which accords perception to these organs has left the body. The body takes birth, grows, and dies but the metaphysical soul is immortal; it neither grows nor decays.

However, the real power of a worldly soul is weakened by karma — fine particles of matter that cover the soul. The soul attracts Karma (through processes known as Ashrav and Bandh) by indulging in Paap and Punya arising out of one’s thoughts, words, and actions. It is like covering a source of light making it less intense. All souls covered with karmas are world bound (Samsari Jiv) and keep going through the cycles of birth and death. All experiences of pleasure and pain are the results of a soul’s interaction with karma.

The knower and known form two mutually exclusive worlds in Jainism. The world of the known is the world of science. But in this world, the knower becomes unknown as it is out of focus. But the interesting paradox is that the knower cannot be in focus as it is engaged in knowing. Spirituality is a journey of disengaging the knower from the world of materialistic knowledge of science and engaging in the world of divine knowledge of self. Jainism encourages its seekers to undertake this journey using a three-fold path called Ratna trayi. The dawning of the reality that the knower and the known are explicit is called Bhed Vigyan that leads one to Samyag Gyan (right knowledge). A firm belief in this knowledge is called Samyag Darshan (right belief), and conduct based on it is called Samyag Charitra (right conduct). Ratna trayi helps one to fight against the six basic human vices — Kama (lust), Krodh (anger), Maan (pride), Moh (attachment), Maya (deceit) and Lobh (greed). This results in the prevention of the influx of new karma (Samvar) and shedding of earlier karmas (Nirjara). Ratna trayi is mainly practiced through Anekant (pluralism) and Ahimsa (non-violence) that complement each other. Anekant is non-violence at the thought level and non-violence is the practical application of Anekant. This practice ensures appropriate knowledge and wisdom at the individual level and peace and harmony at the social level. Lack of such knowledge and wisdom among humans has been at the root of the myriad of catastrophic losses to nature and humanity.

• Recent research by Bajaj, Ibhrahim, and Singh revealed that earthquakes occur due to the collective slaughter of living creatures. The animals being slaughtered emit waves, known as ‘Einstein pain waves’ that lead to earthquakes. This revolutionary research has put nonviolence and coexistence on a scientific basis.¹
• Slaughterhouse conditions nurture a variety of pathogens and cultivate new superbugs that have been exposing the world community to unforeseen devastating dangers.
• SARS, Swine flu, avian flu (including the deadly H5N1), Nipah virus, and the recent COVID-19 are just a few examples, which would not have existed with nonviolent vegetarian food practices.² Joachim Ng observed in the Malaysian daily, ‘the Sun’ (3/3/2020), “Vegetarianism is the ancient Jain vaccine against all types of coronaviruses.”

Jainism describes fourteen gradual stages, called Gunasthanaks, which the seeker has to climb to attain the complete liberation of the soul from the bondage of karmas and break the perpetual cycle of birth and death. The purest soul is thus referred to as a state of Keval Gyan (ultimate knowledge). It is the state of total bliss, omniscience, omnipotence, and omnipresence.

The takeaway is that Jainism, as propagated through ages, by its leaders — Arihants, Siddhas, Acharyas, Upadhyays, and Sadhus/Sadhvis — is an eternal science that can facilitate anyone to understand, realize and purify one’s soul. However, unlike modern science, it cannot be validated with the help of experiments in laboratories. It has to be validated in the laboratory of one’s own life using one’s own experiences as experiments as the myriad Jain leaders have done in the past.