अलौकिक जिनागम: 🌟 Misconception of E: = mc² in Jain philosophy.✨

। जिनेंद्र भगवान की जय हो ।

According to Jain doctrine, the universe and its constituents—soul, matter, space, time, and principles of motion—have always existed. Jainism does not support belief in a creator deity. All the constituents and actions are governed by universal natural laws. It is not possible to create matter out of nothing and hence the sum total of matter in the universe remains the same (similar to law of conservation of mass). Jain texts claim that the universe consists of jiva (life force or souls) and ajiva (lifeless objects). The soul of each living being is unique and uncreated and has existed during beginningless time.

The Jain theory of causation holds that a cause and its effect are always identical in nature and hence a conscious and immaterial entity like God cannot create a material entity like the universe. Furthermore, according to the Jain concept of divinity, any soul who destroys its karmas and desires achieves liberation (nirvana). A soul who destroys all its passions and desires has no desire to interfere in the working of the universe. Moral rewards and sufferings are not the work of a divine being, but a result of an innate moral order in the cosmos: a self-regulating mechanism whereby the individual reaps the fruits of his own actions through the workings of the karmas.

Through the ages, Jain philosophers have rejected and opposed the concept of any omnipotent creator god, and this has resulted in Jainism being labeled as nastika darsana, or an atheist philosophy by the rival religious philosophies. The theme of non-creationism and absence of omnipotent God and divine grace runs strongly in all the philosophical dimensions of Jainism, including its cosmology, karma, moksa and its moral code of conduct. Jainism asserts a religious and virtuous life is possible without the idea of a creator god.

E: = mc² is a famous equation that has been established by the great scientist Einstein, and it is related to the special theory of relativity.

The special theory of relativity is established on two main postulates, as follows:

1. Velocity of any physical particle or object always remains less than the light-velocity.

2. The velocity of light, i.e. photons is constant. It means that the velocity of source of light never affects its light-velocity.

And according to the second postulate in the equation E = mc².

E denotes total energy. M denotes mass of object, and is the light-velocity that is accepted as constant. Generally, all, who have not properly studied physics or special theory of relativity know that (1) mass and energy are interchangeable, (2) energy of object or particle is equivalent to its mass multiplied by the speed of light squared.

In reality 'in' in the equation E=mc. does not denote rest-mass, but it denotes the mass of particle or object with the velocity 'v' and therefore m is a variable for the same object according to its velocity. As velocity increases, m increases and therefore E increases. If the velocity of a particle becomes approximately equal to light-velocity, m tends to be infinite. It means that the energy of a substance or particle is not constant.

E: = mc²

kinetic energy

In the equation E me, me denotes the sum of rest energy me, and its Kinetic energy, and it is denoted as E-me-me+ K.E Here in cis constant for the same object or particle, while K. E. (kinetic energy) is variable according to its velocity. So it is a misunderstanding that mass and energy are interchangeable and energy of the substance with the same mass is constant.

Though in practice, any sub-atomic particle never obtains velocity equal to light-velocity". E me K.E. says us that even th smallest particle of a matter may possess infinite energy and jain 49 philosophy also denotes that even the atom (paramāņu) which is completely indivisible at a given time by any instrument, has also infinite energy.

Jain philosophy tells us that light is not an energy-packet but is made up of tiny material particles and its velocity is not constant, it is variable, if the velocity of source of light is greater than light velocity. According to Jain philosophy a particle may obtain velocity greater than light-velocity. Thus though the postulates of Einstein and the concepts of philosophical tradition of Jainism, which are absolutely true, are contradictory to each other, they come to same results.

The summary of (अष्टाधायी)

Nearly twenty six hundread years ago Acharya Panini had composed a book of grammar of Sanskrit language namely' (अष्टाधायी) are written in aphoristic style (सूत्रशैली) .

The book has covered the whole grammar of Sanskrit language in approximately four thousand aphorisms (सूत्र) (in short sen tences).

As it is believed, in almost hundred or hundred and fifty years after Acharya Panini, Acharya Kartikeya has written ( वार्तिक) (explicit explanations) on these aphorisms (सूत्रs).

In these Vartikas delib erations have been done on these aphorisms. After another hundred or hundred and fifty years on the base of those aphorisms and Vartikas, Patanjali has composed a भाष्य ग्रंथ (a book of explanation) named . The subject-matter of the present lesson has been chosen from this महाभाष्य Famous by the name of (महाभाष्य) this book of Acharya Patanjali is seemingly a book of grammar,even then during its certain incidents various principles of social, political and economical as well as those of physical science like astrology and geography have also been referred.

These references indicate the extensiveness of the knowledge and science of that age. In this present lesson the discussion over Panini's aphorism (सूत्र ): (1.1, 49) has shown how the suggestions have been made regarding the consent given to these principles in respect of the relations of the mutual behaviour of human beings, gravitation as well as that of the fire on the land incorporating with the Sun. This method of subjects of various scriptures in the book, discussing the grammar of language, provides inspiration to become an expert in multiple scriptures. A student, leaming any one scripture should have the knowledge of the principles of various scriptures. Here this lesson is selected to provide inspiration for such skill.

Important knowledge

The principles of gravity have been given in Indian scriptures since ancient years. But they have been spiritually written by great sages and great saints of other philosophies.

In these great texts, Panini Muni has also written in Ashtadhayi. And if you consider, Jain sages have also written the principles of science thousands of years ago in many theory texts.

We are not making this blog to condemn science, but great saints have given their information in Jain and Indian scriptures, just doing a critical study of it.

The great scientist Albert Einstein studied gravitation and Newton's theories a lot and he He also spread his principles a lot.

The great grammaian Panini muni sayed in fact on forece in ashtadhyai :

In this world there are various types of things. For example: metals such as gold, iron, etc.: trees like banyan, fet, etc. and beasts like cows, horses, etc. Among these again every object is different. For example: gold is different from iron. And every single piece of gold is different from the other in shape and kind (quality).

In fact, it experienced that these objects are different from one another in the form of existence or being. But actually even in the objects that are different from one another there is some sort of natural close relation also. When the respective objects of different types are used in some action. ascertainment of this (similarity) takes place. The mention of this principle is made before twenty two hundred years by the great preceptor ( पतंजलि) in his own (treatise named) . There he narrates :-

When one is told. Sit in the assemblies, gatherings and among the people having same kind of food, the thin persons do not sit with the thin nor do the whites sit with the whites. They sit with only those who have close relation of some kind with purpose. That is to say people invited for lunch in social life are different in shape (or size) and types. But when they proceed for lunch, they sit close to one another seeing their own inner resemblance. A man who is thin in shape does not sit with the other thin person, nor does a fat one sit with the other fat person. But among whom there is some sort of resemblance caused by purpose or occasion. following that resemblance only those sit close to one another. The members of the family of maternal uncle sit with other members of the maternal uncle, the paternal uncles with other paternal uncles, neighbours with the other neighbours.

Exactly in the same way the beasts such as cows, etc. also behave. Having grazed during the daytime the cows gathering in the stables in the evening sleep. each one with her calf.

This rule is seen in the inanimate objects also like that of the beasts such as cows, etc. For example: a lump of clay when thrown having gone speedily does not go obliquely, nor does it climb upward. Being the modification of the earth, it comes back to the earth on account of its resemblance. Similarly the flame of the fire which is the modification of the sun lit well in the place where there is no wind does not go in horizontal direction, nor does it go down. Being the modification of the sun it goes (upward t.e..) towards the sun only, due to close relation.

In this way here the composer of महाभाष्य is
instructing the principle of the practical human life and along with it he is also indicating the theory of gravitation (of the earth) and of the relation of fire on the earth with the sun.

refrences books

Dundas, Paul; John Hinnels ed. (2002). The Jains. London: Routledge. ISBN 0-415-26606-8.
Gopani, A. S.; Surendra Bothara ed. (1989). Yogaśāstra (Sanskrit) of Ācārya Hemacandra. Jaipur: Prakrit Bharti Academy.

Jacobi, Hermann (1884). "Ācāranga Sūtra, Jain Sutras Part I". Sacred Books of the East, Vol. 22.
James, Edwin Oliver (1969). Creation and Cosmology: A Historical and Comparative Inquiry. Netherlands: Brill Publishers. ISBN 90-04-01617.

Kuhn, Hermann (2001). Karma, The Mechanism : Create Your Own Fate. Wunstorf, Germany: Crosswind Publishing. ISBN 3-9806211-4-6.
Nayanar, Prof. A. Chakravarti (2005).

Pañcāstikāyasāra of Ācārya Kundakunda. New Delhi: Today & Tomorrows Printer and Publisher. ISBN 81-7019-436-9.

Nayanar, Prof. A. Chakravarti (2005). Samayasāra of Ācārya Kundakunda. New Delhi: Today & Tomorrows Printer and Publisher. ISBN 81-7019-364-8.

Stevenson, M.Sinclair (1999). Heart of Jainism. Munshiram Manoharial Publishers Private, Limited. ISBN 81-215-0122-9.
Thrower, James (1980). Alternative Tradition: religion and the rejection of religion in the Ancient World. Berlin: Walter de Gruyter. ISBN 90-279-7997-9.

Vallely, Anne (2002). Guardians of the Transcendent: An Ethnography of a Jain Ascetic Community. Toronto: University of Toronto Press. ISBN 0-8020-8415-X.

Zydenbos, Rober J. (2006). Jainism Today and Its Future. Manya Verlag: Muenchen.
Jaini, Padmanabh (1998). The Jaina Path of Purification. New Delhi: Motilal Banarsidass. ISBN 81-208-1578-5.

Panini muni ashtadhyai
Holistic Science and Human Values (Quarterly, Feb. 1989, Vol-1. No. 1. page 6, column 1)

*Special theory of Relativity, Mass-Energy Equivalance.

**Beta (B) particles are able to obtain maximum velocity equal to. .99c.