Rahul Writes

This girl was born in the month of January 1953. She was later admitted into the hermitage of Swami Gopalteertha, a holy man in Muradabad in northern India. It is reported that she was hardly three years of age when she had corrected the errors in recitation of the Vedic mantras by her Guru. She also spotted out similarly mistakes in the recitations by two pandits in the ashram.  

She had revealed her extraordinary mastery of knowledge of Vedas in her interview with the Governor of Rajasthan. It was found that she knew all the four Vedas by rote and that she had a flowing delivery of the Vedic mantras in her recitation even without a single error of pronunciation of even the most difficult mantras. All this in spite of the fact that she had no advantage of any schooling! 

The council of the learned Sanskrit scholars of Jaipur tested her by asking her to recite some unfamiliar and difficult mantras of the Vedic lore. She passed the test not only with correct recitations by pointing out to her examiners the exact location of the mantras in the particular Samhita (volume of compilation) of that specific Veda.  

The most mysterious fact to cap this all, as revealed by Swami Gopalteertha and the other ashramites was that Kalpana had received no training and drilling in the Vedic recitations at all. Of course, it is really a mystery when we know that a three year child is not expected by any stretch of imagination, to be well versed in the studies of the Vedas! 

(This story of Kalpana appeared in Gujarat magazine ‘Shri Rang’) 

(This is one among many other real-life stories shared to prove the existence of reincarnation of souls in the book ‘Science and Religion’ (P 121-122); By Muni Shri Chandrashekhar Vijayji; Translated into English by SR Falnikar Kamal Prakashan Trust, Ahmedabad. First Edition, 1^st Oct 1978.)

‘Science and Religion’

By Muni Shri Chandrashekhar Vijayji 

Translated into English by SR Falnikar

Kamal Prakashan Trust, Ahmedabad. 

First Edition, 1^st Oct 1978 

I read the book ‘Science and Religion’ which mainly deals with the concepts, beliefs and philosophies in Jainism and tries to test them in the light of scientific discoveries. The book was written in 1978, or at least this was the edition of the copy which I received, and hence many scientific discoveries are not covered and some others are quickly judged without going into their depth. For example, theory of gravitation by Newton has been discarded in the book as an ‘intellectual fallacy’ and many concepts like presence of life in fire are explained with logic based on weak grounds. 

I don’t know if the author was qualified enough to understand modern science at the micro as well as macro levels, though he appeared to be well read. For example, the author feels elated when some scientists say that scientific words are ‘not final’ and from this he is happy enough to ‘convince’ us that we should not belief in scientific theories but we should ‘trust’ and believe what great and enlightened souls ‘Jineshwaras’ (whom he calls omniscient) have said.  

I think science is a continuous process. The scientific theories are based on some assumptions. Science attempts to explain the physical world and the phenomena around us, based on experimentation and reasoning. Science doesn’t ask anyone to put ‘faith’ or ‘trust’ in the scientists – because science is for all of us to see from naked eyes and to test and verify. Science is transparent and fair enough to accept that the ‘final word’ is not yet said! The problem with religions is that their proponents are always zealous enough to ‘claim’ that their religious theories are the final word! Can we be sure? Is it safer for us to believe in science which revises its theories in the wake of new discoveries or should we keep faith in religious dogma even if they conflict with the scientific and physical discoveries? This question is for us to answer.  

Here are some portions from the book which I saved for reference. I didn’t go much through the later half of the book and hence the quoted portions may reveal the subject only partially.  

~!~

‘Science and Religion’ 

By Muni Shri Chandrashekhar Vijayji

~!~ 

== Gods == 

The Jain philosophies have mentioned four fundamental categories of births. They are: the categories of gods, the humans, of ‘narak’ (hellish beings), and of ‘tiryanch’ (birds and beasts). The fifth category is not of birth but of the upward movement of the omniscient humans to the region of released souls after death.  

Gods are those who are super-human in many respects; they dwell above and below the earth, are more prosperous than us, possessing more means of pleasures, having longer lives, shining bodies, extraordinary powers, etc. The soul from the human or the animal species who has knowingly or otherwise done some good deeds or has patiently suffered in life, goes generally to this region of Gods after he ends his pilgrimage on this earth.  

It is strangely interesting to note that the good souls are happy even in hell, whereas the bad ones suffer painfully even in heavens, or the realms of Gods!! This is due to the fact that even the heavens are not free from the fires of jealousy, malice, greed, and discontent which reduce to ashes the pleasures experienced by these souls. 

The souls who do good deeds during their inhabitation on the earth are born in the heavenly regions where they enjoy material pleasures. But these have to be fortified at least once, when the merits of these souls are exhausted and then they are forced to return to the human species or of that of the animal world.  

The case of the ‘Siddhas’, however, is quite different from such souls. The ‘siddhas’ are the souls who live in a disembodied state, for ever in everlasting bliss and hence are free from rebirths in the four categories viz of human, celestial, hellish and subhuman species. (P 128, 129, 131) 

== Miracles by spirits == 

The followers of the path of Lord Mahaveer never commit the mistake of attribution of miracles to divine powers or as the creations of God (Paramatman), but they only let them pass by as just godly miracles. This is due to the fact that the Jain followers are aware of a very clear line of demarcation between the Paramatman and Deva as postulated by the Jain Shastras. (P 155) 

== Spirits interfering in earth’s life == 

The departed souls who retain their attachment for the earthly life, whose mundane desires are too intense and who pine for their fulfilment of these latent desires – such souls haunt the living human bodies to the animal forms.  Usually they choose to enter the bodies of those whom they had loved in the past. (P 149) 

== Concept of God in Jainism == 

Jains don’t believe in the prerogative of one soul to be God since time immemorial.  

The Jain Agamas divide all the souls or beings in three categories:  

(i)        The worldly souls who are unusually overindulgent in the glamour of this life are the ‘extroverts’ given to outer pulls of life.

(ii)       Those souls who are in the world but are not so addictive to the sensual pleasures of life and are sore at heart for such a life. They are the ‘introverts’ who love to look within and explore the supreme reality.

(iii)      Those blessed souls who are totally liberated from the bonds of attachment and aversion and from any vestige of ‘karma’ are called ‘Paramatma’. They are Gods, released souls, numbering to infinity.  

There is not one God according to the Jain philosophy. All souls have the potentiality of the godhood within them. Those among them, extroverts or introverts, who attain the ‘paramatbhava’ are known as ‘Ishwar’; they are Ishwar, i.e. God. The Jain philosophers are clear and unequivocal on this issue.  

It is the same soul that passes from the extrovert to the introvert and finally to the godhood state. What constitutes as a main factor in this onward march of progress of the ‘jeeva’ is his own effort, or ‘purushartha’. There is none other entity like God in the process anywhere who by his will helps this transformation. ‘Karma’ is the lone factor responsible for the distinction remarkable between the two states of the jeevatma (the self): one, the present extrovert or te introvert state of the soul and the second one, the future likely state of final godhood. 

To the Jain philosophers, there is no God, but there are gods, infinite in number. God, according to the Jain Agamas, means the soul in his perfect purity; means the purified self resting eternally stabilised in the enjoyment of supreme bliss at the top of the universe along with incalculable released souls. (P 183-190) 

== Life in other elements like Earth, water, Fire and Wind == 

Earth, water, fire and wind: all these four have life. Life in them is destroyed by the impact of weapons, contact with fire, etc.  

A modern scientist Jagadishchandra Bose has already proved the existence of life among plants even as in gross matter (earth) 

Jain Agamas have candidly stated that a single drop of water contains innumerable souls with separate bodies. Water is termed as ‘apookaya’ in the Agamas. It means such life as having water as its body.  

Fire too has life like this. The fundamental premise is that where there is life, there is need of food and prey. Fore needs fuel or food in the form of wood, etc on which it feeds itself. Fire, therefore, has life.  

Wind also has life. Only that organism which has life can move in a tangential direction without any external aid. How can a lifeless substance run tangent of its own accord? Wind has the power to run tangent. It is, therefore, an element alive! (P 210-211) 

== Sun and Moon being Aeroplanes ==  

According to the opinion of the Agamas, what we know as the Sun, the Moon, etc, are but the ethereal cars (aeroplanes) of the gods, which constantly move about in the skies. The fourth type of ‘Devas’ called the ‘Vaimaniks’ really dwell in the ‘Vimanas’ (very high mansions) situated even higher than solar and the lunar heights and are invisible to our naked human eyes. (P 148) 

I didn’t read whole of the book because of time constraints but I would definitely like to continue reading on the subject of Jainism. From my limited understanding of the subject matter discussed and in my attempt to compare the beliefs with similar beliefs in Hinduism (there are people who consider Jainism to be a branch of Hinduism too), these are the conclusions I reached:  

My Conclusions 

1.   In general the book fails at addressing the scientific results which are not coming in line with the Jain texts and concepts. For example, to say that anything which needs food is living and hence fire which needs fuel is living, would also lead to believing a lot of other substances as living too. For example, are all the cars and machines living beings too – just because they consume diesel? Science has very well explained the phenomena like fire – where fuels ignite thereby converting chemical energy into other forms of energy (light, heat) – energy only changes form and is never destroyed. Similarly wind creation and movement due to pressure differentials and cycles are well explained and mapped scientifically.   

2.   The concept of gods or Devas in Jainism is very similar to the one in Hinduism. Even in Hinduism, Devas are shown to digress and fall – as exemplified in Indra who loses his throne when he digresses to become non-deserving. Jain scriptures saying, “even the heavens are not free from the fires of jealousy, malice, greed, and discontent which reduce to ashes the pleasures experienced by these souls” brings the whole concept very near to the one in Hindu scriptures. 

3.   Saying Suns and Moons are aeroplanes in which Devas move around is fine within limitations. If by this we mean to say that souls can reach and live even in sun and moon, it is in agreement with beliefs. But if on the basis of Jain belief we say that moon is not a satellite of earth and no man can land on the moon, then such assertions would be scientifically wrong.  

4.   The concept of ‘soul’ as described in Jainism is convincing and similar to the one in Hinduism.   

5.   As it seems, almost whole of Jain philosophy is based on the Theory of Karma which is also a fundamental Hindu concept. 

6.   The concept of God(s) in Jainism where they say any soul can become Paramatma is alright and in accordance with Hinduism too. Even Hinduism believes that all of us have (are) souls and it believes further that all souls are part of the same one Param-atma: the paramatma being our source as well as the final destination. Popular Hindu belief would say that there is only ‘one’ such Supreme Atma, while Jainism would not accept the presence of such one Supreme God. The non-acceptance of such One God would seem to be a very important differentiating factor for Jainism. At this stage, it seems to me that Hinduism has gone one step ahead to know the ‘final’ destination of the atma who is realised. Released souls may be infinite in numbers – but are they really living at the top of the universe along with other released souls? Or is there another ‘final’ destination – the ‘next to the final’ one – where they merge and unify with the Supreme God – Ishwar/Bhagwan? Or is it that the Jain concept is right and there is no One Supreme God? I don’t know.  

7.   In general, the concepts and beliefs of Jainism, even if seemingly unscientific, have only benefited the world and will continue doing so. Living in harmony with nature, keeping our conducts righteous, and striving to become ‘better’ beings – these goals of Jainism are definitely the ones which all human beings should strive for in our day to day life.  

- Rahul

I was reading a book written by a Jain monk. It gives a perspective of Jain beliefs vis-à-vis scientific discoveries. The book starts with telling a tale about a Hindu Brahmin who once was a critic of Jainism but became a follower later in his life. The author says this Brahmin accepted Jainism and Lord Jineshwar because of the wisdom and knowledge spread in the Jain scriptures and philosophies. It made a good start for a good read. Just some chapters ahead, and I found one explanation difficult to swallow.  

The author, in order to show how great Lord Mahaveera was, writes this elaboration:  

The personality of Mahaveera is the reflection of his inner working of mind. He is called ‘Jina’ who is emancipated from the sway of passions. The ‘Jina’ means one who has conquered the passions.  

And behold his image! It is the embodiment of divine tranquillity and pose. His hands do not carry any arms which are always suggestive of the feeling of enmity or hate. He stands alone without any female companion sharing his seat or standing by his side – the fact which speaks eloquently about the absence of the feeling of passion in his mind.  

His idol, therefore, which is devoid of weapons in his hand and of the female companionship, reflects his inner peace and poise, and eloquently proclaims his state of dispassion (veetaragita).  

In these lines, the author certainly is touching the Hindu practice of image worship. But the description is what is not correct. The worst treatment done against one (Hinduism in this case) would be first to ‘assume’ something about it and then to argue against the same. In these lines, the following perception about Hinduism is evident: 

1. Hindu idols or iconography of gods where they are shown with weapons (e.g. sword, bow and arrow) are suggestive of the feeling of enmity or hate.


2. Hindu idols or iconography of gods where male gods are shown along with female companions are suggestive of feelings of ‘passion’ of mind. 

How far from truth are these two assumptions!  

I explain the real facts behind these two symbology; borrowing texts from some other articles (I am not claiming authorship): 

Symbolism in gods with arms and weapons in Hinduism 

Many Hindu Gods and Goddesses carry weapons. These weapons are not suggestive of enmity or hatred, but these are symbolism for the divine messages we have to learn from them. 

The weapons that the Hindu God-images have been given are to signify that the Supreme Transcendent, once realised by any individual, cuts off the ‘ego’ of that individual. This destruction of the egoistic self is extremely essential for any individual to realise his/her own highest and grandest expression of God in him / herself. 

The weapons also signify that when one is connected to God (one is under God’s protection); one doesn’t need to fear from anything.  

Shiva is often depicted carrying a trident. The three tips of this weapon represent the creation, protection (or sustaining), and destruction of the universe. He might be carrying an axe, which is to symbolize the severing of ties to the material world. 

Vishnu maintains the world with his Chakra (discus) and many other functions are attributed to it. The discus destroys man’s Karma, which is very important in the context of liberation from bondage.  

Meaning of female consort in Hinduism 

Hinduism views the creation of the cosmos as the result of the play of two radically distinct principles: the feminine matter (Prakriti) and the masculine spirit (Purusha). Prakriti is the primordial matter which is present before the cosmos becomes manifest. Prakriti is originally passive, immobile and pure potentiality by nature. Only through her contact with the kinetic Purusha she unfolds into the diverse forms before us. The idea of Prakriti/Purusha leads to the concept of the Divine Consort. Almost every deva of the Hindu pantheon has a feminine consort. 

In Hindu traditions of Shaivism and Vaishnavism, Devi embodies the active energy and power of male deities (Purushas), such as Vishnu in Vaishnavism or Shiva in Shaivism.  

Radha is the original manifestation of Param (Adi) Shakti, which is the supreme energy in the Hindu religion. She is the source of all energies. 

Traditionally, Radha’s love for Krishna is likened to human soul’s yearning for God, and she is regarded as an ultimate model for devotees. 

Knowing these real facts behind the practice of showing gods with weapons or showing male gods with female goddesses, one can only smile at the ignorance of an author who attributed these two concepts to petty thoughts like enmity and passion of mind. 

I wish we attain the true ‘pursuit of truth’. If one is on the path to realise the truth, one would be as fair to the other religions, as one is towards one’s own. I wish the Jain author would have tried to find real facts behind Hindu practices he mentioned, rather than assuming popular constructs and showing then lowly.  

- Rahul

 

I wish you and your family a very happy and fruitful new year 2010′. Wish you very good times ahead’ (Rahul)