Modern Science and Jain Thought: A Conversation

This is an English translation of the original Hindi. Translation may have changed the meaning a little; the Hindi original is the authoritative version.

This chapter sets out some possible points of likeness, of difference, and of conversation between modern health science and the Jain view of life. Its purpose is not to establish that every discovery of modern science was already proved, scientifically, in the Jain texts. It is more proper to understand scientific evidence, religious and philosophical tradition, and lived experience of a way of life each by its own standards of proof.

1. Fasting, restraint in food, and modern research

Modern research studies eating patterns such as intermittent fasting, time-restricted eating and energy restriction. In certain states of fasting or reduced nourishment there can be effects on cellular processes, autophagy among them. In 2016 Yoshinori Ohsumi received the Nobel Prize for his fundamental work on the cellular mechanisms of autophagy. That prize was not a scientific confirmation of Jain fasting; the likeness between the two subjects is only an interesting point of conversation for study.

In the Jain tradition, fasting, eating once a day, ayambil, abstaining from the night meal and the rest have religious, spiritual and disciplinary purposes. Their observance can differ with a person’s condition, health, age and tradition of practice. In diabetes, pregnancy, eating disorders, kidney or liver disease, old age, childhood, or where regular medication is being taken, medical advice is necessary before fasting.

2. Restrained eating and health

Measured eating, attentiveness at meals and avoiding unnecessary overeating may agree with some general principles of modern nutrition science. But it would not be scientifically proper to call any one religious way of eating a universal means of curing or preventing every disease. A healthful diet must take account of sufficient energy, protein, fibre, the necessary micronutrients, and each person’s own needs.

3. Micro-organisms, the view of life, and non-violence

The Jain texts hold ideas of one-sensed beings connected with earth, water, fire and air. Modern microbiology saw micro-organisms directly through experimental instruments, classified them, and explained their pathogenic and ecological significance. The language, the purpose and the method of proof of the two traditions differ. It is therefore not necessary to call the Jain view of life a direct scientific anticipation of modern germ theory; presenting it as a philosophical tradition of fine sensitivity towards life is the more careful approach.

4. Parasparopagraho jivanam

The attested sutra of Tattvartha Sutra 5.21 is “परस्परोपग्रहो जीवानाम्”. Its general sense is that living beings are bound together by rendering service and help to one another. This sutra is an important philosophical expression of interdependence and co-existence in Jain thought. It can be placed in conversation with modern ecology or public health, but it should not be taken as a literal synonym for a modern scientific principle.

5. Health, meditation and mental well-being

Practices such as samayik, meditation, preksha-dhyana, silence, self-study and equanimity are important in Jain practice. Modern research has studied the possible benefits of some methods such as mindfulness and meditation for stress, anxiety and overall well-being. Even so, these should not be taken as a substitute for the treatment of serious mental illness. Where it is needed, help must be sought from a psychiatrist, a clinical psychologist or another qualified mental health professional.

6. The environment and non-violence

Because of non-violence, non-possession and restraint, the Jain view of life gives particular importance to limited consumption, care towards resources, and sensitivity towards living beings. Modern environmental health likewise studies the relation of air pollution, water quality, chemical pollution and climate change to human health. An important conversation is possible here between the two — but a philosophical principle and a scientific relation of cause and effect should not be judged by the same standard of proof.

7. The difference between evidence, likeness and interpretation

Where something is supported by scientific study, it should be presented as scientific evidence. Where an idea is drawn from Jain conduct or thought, it should be marked as a religious or philosophical view. And where there is only a likeness in the way of living between the two, it should be called a “likeness” or a “conversation” — not a “scientific confirmation”. It is this distinction that will strengthen the intellectual credibility of the book.

8. A whole view of right health

Health is not merely the absence of disease. Care of the body, balance of mind, social relationships, enough rest, balanced food, regular physical activity, and timely medical care when it is needed — these are all the practical foundations of health. Beyond them, the Jain view of life can add the dimensions of restraint, non-violence, non-possession, self-examination and equanimity.

Conclusion

Modern science and Jain thought are two different traditions of knowledge. The conversation between them will be more meaningful only when we try neither to make science a certificate for religion nor to treat religion as a substitute for the modern laboratory. Scientific evidence is important in its place, and the moral and spiritual contribution of Jain thought in its own. A discerning conversation between them can give a person, and a society, the direction of a more balanced, compassionate and health-aware life.

Jain practice	The modern scientific benefit
Giving up the night meal	Better digestion, control of blood sugar
Fasting (ekasan, ayambil)	Repair of cells, balance of weight
Eating in silence	Hormonal balance, rest of mind
Limited food	Autophagy set to work, long life

Dimension	The Jain view	How health shows itself
Physical	Restraint and measured eating	Prevention of disease, balance of energy
Mental	Equanimity and silence	Steadiness of mind, emotional balance
Spiritual	Practice and non-violence	Inner strength, the dignity of life

Practice	Its effect	Its effect on society
Samayik (every day)	Steadiness of mind	Equanimity in conversation
Restraint with water	Prevention of disease	Balance in the environment
Planting trees	Purity of air	The feeling of co-existence
Eating in silence	Conversation with oneself	Gratitude and restraint
Keeping vows	Control of desire	Peace of mind and inner strength