The Compatibility of Jainism & Modern Science

By: Sunny Jain

Jain theology is seldom known for its simplicity. As a doctrine that deals with multifaceted subjects such as metaphysics, cosmology, epistemology, and divinity, it’s very easy to get lost in the smallest details. As the line between our religion and its real-world applications becomes less distinct, it is important to take a step back and appreciate that while Jainism is an ancient system of beliefs dating back to the 6th century BCE, it also embraces pluralism and is compatible with modern science.

Unlike major Abrahamic world religions which have historically clashed with science, even when reason and empirical evidence challenged them, Jainism welcomes an open platform of discussion, learning, and awareness as we dive deeper into the 21st century.

Jainism and Microbiology

Mahavir Swami, the 24th Tirthankara, famously preached that “everything in the world has life… this includes stones, sand, trees, and the other elements of nature.”

Even a single drop of water contains 1,000 living bodies (Jiva).

Although these statements baffled many during his era, it wasn’t until the 19th century that we were able to verify how precise these statements were. Today, we know about microorganisms, living organisms invisible to the naked eye. Because of this remarkable discovery, Jainism is credited by the scientific community as being among the first religions to postulate the existence of unseen microbiological life centuries before the invention of a microscope.

Moreover, science can be used to rationalize many Jain practices and rituals. For example, conduct practiced by Jain ascetics such as boiling water before consumption and using Mopatis to cover their mouth while speaking are performed to minimize harm to microorganisms.

The substantiation of Jain beliefs through scientific advancement illustrates the interdependence and compatibility between Jainism and science, and how they can be used synergistically to better understand the universe we live in.

Jainism and Cosmology

Jainism has explored the colossal structure of the universe in its entirety: its shape, size, origin, purpose, and inner workings. Jain texts have meticulously defined the elements of the universe as existing in 6 Dravyas: space (Akasa), time (Kala), matter (Pudgala), living substances (Jiva), non-living substances (Ajiva), medium of motion (Dharma-tattva), and medium of rest (Adharma-tattva). Just as modern scientific cosmology maintains that the universe is governed by universal natural laws, Jainism holds the belief that all elements of the universe are constant and have always existed.

Taking a turn from every major religion except Buddhism, Jainism does not support a belief in a creator deity. Instead, it cites the theory of causation, in which a cause and its effect are identical in nature: actions that carry moral significance cause certain consequences to naturally occur. In this framework, an immaterial entity like God can’t create a material entity like the universe. Interestingly, the Jain stance on non-creationism and causation parallels the Law of Conservation of Mass, in which matter cannot be created and thus, the sum of total matter in the universe is always constant. Rather, time in Jainism (Kala Dravya) is “beginningless” and eternal, portrayed in a cosmic wheel of time (Kalachakra) which rotates ceaselessly. The shared scope of Jainism with cosmology in its aim to understand the universe further demonstrates its compatibility with science.

Jainism and Ecology

Jainism recognizes the natural phenomenon of the balance of life and explores the role of humans in their interactions with animals and the environment. In Jainism, the fundamental principle of non-violence (Ahimsa) not only extends to humans, but to all Jiva, including animals, plants, and the environment.

As human beings (Manushya) endowed with five senses and the capacity to pursue spiritual liberation from the cycle of birth and death, Jainism maintains that it is a principal duty of humans to offer protection to all living beings, which is practiced through Ahimsa, the Jain diet, and animal welfare (Jiv Daya). A notable example of the human duty to protect other life is exemplified in one moment during the life of Parshvanath, the 23th Tirthankar, in which he interrupted a Panchaagni (Hindu ritual involving fire), saving two snakes that had been trapped in a log of an ascetic’s fire. According to Jain scripture, these snakes were reborn as Dharanendra and Padmavati, the serpent Gods/Goddesses of Jainism, who played a major role in sheltering Parshvanath in a later life.

Ahimsa can also be applied to the greater scale of conservation biology and environmentalism, which aims to protecting species, their habitats, and their ecosystems from extinction. These declines have been accelerated by invasive human activity such as deforestation, agricultural expansion, and overexploitation.

Many believe that the practice of veganism on a global scale could completely end world hunger and famine, due to the reallocation of natural resources and energy to more sustainable levels. The land, vegetation, and resources used to feed livestock can instead be used to supply the human population directly, reducing and theoretically leading to the end of world hunger.

Jainism and Public Health

Though the Jain practice of vegetarianism is spiritually motivated, many studies substantiate the heterogeneous health benefits of vegetarianism. Large scale studies have repeatedly shown decreased overall risks of cancer, diabetes, cardiovascular disease, chronic illnesses, and other causes of mortality for both men and women. Professional associations such as the Academy of Nutrition and Dietetics and Dietitians of Canada have formally stated that a properly planned vegetarian diet is “healthful, nutritionally adequate, and provides health benefits in the prevention and treatment of certain diseases” in all stages of life.

The verifiable health benefits of vegetarianism and Jain meditation present limitless applications in public health, which aim to prevent disease, prolong life, and promote human health. Yoga, which dates back to pre-Vedic Indian traditions, plays an essential role in Jain spirituality and the observance of the three gems of Jainism (Ratnatraya), which constitute the path to liberation. Jainism heavily discusses the triple gems — right faith (Samyak Darshana), right knowledge (Samyak Gyana), and right conduct (Samyak Charitra) as essential for the soul to move up spiritually.

The third gem, Samyak Gyana, emphasizes the exercise of control over one’s inner desires, which is achieved through vows (Mahavratas) which include meditation, fasting, and restriction of certain movements. Jain meditation is practiced in the form of Samayika, Preksha meditation, and fasting, which aims to purify one’s emotions, allow one to reflect on the soul and karmic matter (Bhavana), and ultimately realize oneself. Although Jain meditation is also spiritually motivated, its existing and historical meditation techniques present many health benefits, including reducing stress, reducing the risk of illness, and improving mental health. Structured breathing exercises (Pranayama) and specific postures used during meditation are shown to reduce lower back pain, lower the risk of depression, and have positive effects on sleep anxiety, quality of life, and spiritual growth.

Conclusion

The relationship between religion and science has been a subject of study since classical antiquity and has been deliberated among philosophers, theologians, and scientists alike.

Although many argue that the two concepts are incompatible, often citing historical occurrences such as the Roman Catholic Inquisition and the Galileo affair, as shown throughout this article, the unique and distinctive characteristics of Jain doctrine allow for a synergistic exchange of ideas and can be used to better understand the universe we live in.