Jain cosmology is the description of the shape and functioning of the Universe (loka) and its constituents (such as living beings, matter, space, time etc.) according to Jainism. Jain cosmology considers the universe as an uncreated entity that has existed since infinity with neither beginning nor end.[1] Jain texts describe the shape of the universe as similar to a man standing with legs apart and arms resting on his waist. This Universe, according to Jainism, is broad at the top, narrow at the middle and once again becomes broad at the bottom.[2]
Chart showing the classification of dravya and astikaya
According to Jains, the Universe is made up of six simple and eternal substances called dravya which are broadly categorized under Jiva (Living Substances) and Ajiva (Non Living Substances) as follows:
Jīva i.e. Souls – Jīva exists as a reality, having a separate existence from the body that houses it. It is characterised by chetana (consciousness) and upayoga (knowledge and perception).[3] Though the soul experiences both birth and death, it is neither really destroyed nor created. Decay and origin refer respectively to the disappearing of one state of soul and appearing of another state, these being merely the modes of the soul. Jiva are classified on bases of sense, so there are of 5 types: 1) with one sense (sparshendriya) 2) 2 senses (1st included and raasendriya) 3) 3 senses (1st 2 included and dharnendriya) 4) 4 senses (1st 3 included and chkshuendriya) 5) 5 senses (1st 4 included and shrotendriya) [4]
Pudgala (Matter) – Matter is classified as solid, liquid, gaseous, energy, fine Karmic materials and extra-fine matter i.e. ultimate particles. Paramāṇu or ultimate particle is the basic building block of all matter. The Paramāṇu and Pudgala are permanent and indestructible. Matter combines and changes its modes but its basic qualities remain the same. According to Jainism, it cannot be created, nor destroyed.
Dharmastikāya or Dharma-dravya (Principle of Motion) and Adharmastikāya or Adharma-dravya (Principle of Rest) – Dharmastikāya and Adharmastikāya are distinctly peculiar to Jaina system of thought depicting the principle of Motion and Rest. They are said to pervade the entire universe. Dharmastikāya and Adharmastikāya are by itself not motion or rest but mediate motion and rest in other bodies. Without Dharmastikāya motion is not possible and without Adharmastikāya rest is not possible in the universe.
Ākāśa (Space) – Space is a substance that accommodates the living souls, the matter, the principle of motion, the principle of rest and time. It is all-pervading, infinite and made of infinite space-points.
Kāla (Time) – Kāla is an eternal substance according to Jainism and all activities, changes or modifications can be achieved only through the progress of time. According to the Jain text, Dravyasaṃgraha:
Conventional time (vyavahāra kāla) is perceived by the senses through the transformations and modifications of substances. Real time (niścaya kāla), however, is the cause of imperceptible, minute changes (called vartanā) that go on incessantly in all substances.
Structure of Universe according to the Jain scriptures.'Trilok Teerth Dham' modelled after the three lokas
The Jain doctrine postulates an eternal and ever-existing world which works on universal natural laws. The existence of a creator deity is overwhelmingly opposed in the Jain doctrine. Mahāpurāṇa, a Jain text authored by Ācārya Jinasena is famous for this quote:
Some foolish men declare that a creator made the world. The doctrine that the world was created is ill advised and should be rejected. If God created the world, where was he before the creation? If you say he was transcendent then and needed no support, where is he now? How could God have made this world without any raw material? If you say that he made this first, and then the world, you are faced with an endless regression.
According to Jains, the universe has a firm and an unalterable shape, which is measured in the Jain texts by means of a unit called Rajlok, which is supposed to be very large. This unit of measurement is the distance covered by a god flying at ten million miles per second for six months.[6] The Digambara sect of Jainism postulates that the universe is fourteen Rajloks high and extends seven Rajloks from north to south. Its breadth is seven Rajloks long at the bottom and decreases gradually towards the middle, where it is one Rajlok long. The width then increases gradually until it is five Rajloks long and again decreases until it is one Rajlok long. The apex of the universe is one Rajlok long, one Rajlok wide and eight Rajloks high. The total space of the world is thus 343 cubic Rajloks. The Svetambara view differs slightly and postulates that there is a constant increase and decrease in the breadth, and the space is 239 cubic Rajlok. Apart from the apex, which is the abode of liberated beings, the universe is divided into three parts. The world is surrounded by three atmospheres: dense-water, dense-wind and thin-wind. It is then surrounded by an infinitely large non-world which is completely empty.
The whole world is said to be filled with living beings. In all three parts, there is the existence of very small living beings called nigoda. Nigoda are of two types: nitya-nigoda and Itara-nigoda. Nitya-nigoda are those which will reincarnate as nigoda throughout eternity, where as Itara-nigoda will be reborn as other beings. The mobile region of universe (Trasnaadi) is one Rajlok wide, one Rajlok broad and fourteen Rajloks high. Within this region, there are animals and plants everywhere, where as human beings are restricted to 2 continents of the middle world. The beings inhabiting the lower world are called Narak (Hellish beings). The Deva (roughly demi-gods) live in the whole of the top and middle worlds, and top three realms of the lower world. Living beings are divided in fourteen classes (Jivasthana): Fine beings with one sense, crude beings with one sense, beings with two senses, beings with three senses, beings with four senses, beings with five senses and no mind, and beings with five senses and a mind. These can be under-developed or developed, a total of 14. Human beings can get any form of existence, but can only attain salvation in a human form.
Fourteen Rajlok or Triloka. Shape of Universe as per Jain cosmology in form of a cosmic man. Miniature from 17th century, Saṁgrahaṇīratna by Śrīcandra, in Prakrit with a Gujarati commentary. Jain Śvetāmbara cosmological text with commentary and illustrations.
The early Jains contemplated the nature of the earth and universe. They developed a detailed hypothesis on the various aspects of astronomy and cosmology. According to the Jain texts, the universe is divided into 3 parts:[7]
Urdhva Loka – the realms of the gods or heavens
Madhya Loka – the realms of the humans, animals and plants
Adho Loka – the realms of the hellish beings or the infernal regions
The following Upanga āgamas describe the Jain cosmology and geography in a great detail:[7]
Sūryaprajñapti – Treatise on Sun
Jambūdvīpaprajñapti – Treatise on the island of Roseapple tree; it contains a description of Jambūdvīpa and life biographies of Ṛṣabha and King Bharata
Candraprajñapti – Treatise on moon
Additionally, the following texts describe the Jain cosmology and related topics in detail:
Trilokasāra – Essence of the three worlds (heavens, middle level, hells)
The nine Graiveyaka abodes are Sudarshana, Amogha, Suprabuddha, Yashodhara, Subhadra, Suvishala, Sumanasa, Saumanasa. and Pritikara.
The nine Anudisha abodes are Aditya, Archi, Archimalini, Vaira, Vairochana, Sauma, Saumarupa, Arka, and Sphatika.
The five Anuttara abodes are Vijaya, Vaijayanta, Jayanta, Aparajita, and Sarvarthasiddhi.
The sixteen heavens in Devalokas are also called Kalpas and the rest are called Kalpatitas. Those living in Kalpatitas are called Ahamindra and are equal in grandeur. There is increase with regard to the lifetime, influence of power, happiness, lumination of body, purity in thought-colouration, capacity of the senses and range of clairvoyance in the heavenly beings residing in the higher abodes. But there is decrease with regard to motion, stature, attachment and pride. The higher groups, dwelling in nine Graiveyaka and five Anuttara abodes are independent and dwell in their own vehicles. The Anuttara souls attain liberation within one or two lifetimes. The lower groups, organized like earthly kingdoms—rulers (Indra), counselors, guards, queens, followers, armies etc.
Above the Anuttara abodes, at the apex of the universe is the realm of the liberated souls, the perfected omniscient and blissful beings, who are venerated by the Jains.[9]
Madhya Loka, the middle world
Image depicting map of Jambudvipa as per Jain Cosmology
Early 19th-century painting depicting map of 2+1⁄2 continents
Mount Meru (also Sumeru) is at the centre of the world surrounded by Jambūdvīpa,[10] in form of a circle forming a diameter of 100,000 yojanas.[9] There are two sets of sun, moon and stars revolving around Mount Meru; while one set works, the other set rests behind the Mount Meru.[11][12][13]
Work of Art showing maps and diagrams as per Jain Cosmography from 17th century CE Manuscript of 12th century Jain text Sankhitta Sangheyan
The Jambūdvīpa continent has 6 mighty mountains, dividing the continent into 7 zones (kshetras). The names of these zones are:[14]
Bharata Kshetra
Mahavideha Kshetra
Airavata Kshetra
Ramyaka Kshetra
Hairanyavata Kshetra
Haimavata Kshetra
The three zones of Bharata Kshetra, Mahavideha Kshetra, and Airavata Kshetra are also known as karmabhumi because practice of austerities and liberation is possible and the Tirthankaras preach the Jain doctrine.[15] The other three zones, Ramyaka Kshetra, Hairanyavata Kshetra, and Haimavata Kshetra are known as akarmabhumi or bhogabhumi as humans live a sinless life of pleasure and no religion or liberation is possible.
Nandishvara Dvipa is not the edge of cosmos, but it is beyond the reach of humans.[10] Humans can reside only on Jambudvipa, Dhatatikhanda Dvipa, and the inner half of Pushkara Dvipa.[10]
17th century cloth painting depicting seven levels of Jain hell and various tortures suffered in them. Left panel depicts the demi-god and his animal vehicle presiding over the each hell.
The lower world consists of seven hells, which are inhabited by Bhavanpati demigods and the hellish beings. Hellish beings reside in the following hells:
According to Jainism, time is beginningless and eternal.[16][17] The Kālacakra, the cosmic wheel of time, rotates ceaselessly. The wheel of time is divided into two half-rotations, Utsarpiṇī or ascending time cycle and Avasarpiṇī, the descending time cycle, occurring continuously after each other.[18][19]Utsarpiṇī is a period of progressive prosperity and happiness where the time spans and ages are at an increasing scale, while Avsarpiṇī is a period of increasing sorrow and immorality with decline in timespans of the epochs. Each of this half time cycle consisting of innumerable period of time (measured in sagaropama and palyopama years)[note 1] is further sub-divided into six aras or epochs of unequal periods. Currently, the time cycle is in avasarpiṇī or descending phase with the following epochs.[20]
Name of the Ara
Degree of happiness
Duration of Ara
Maximum height of people
Maximum lifespan of people
Suṣama-suṣamā
Utmost happiness and no sorrow
400 trillion sāgaropamas
Six miles tall
Three Palyopam years
Suṣamā
Moderate happiness and no sorrow
300 trillion sāgaropamas
Four miles tall
Two Palyopam Years
Suṣama-duḥṣamā
Happiness with very little sorrow
200 trillion sāgaropamas
Two miles tall
One Palyopam Years
Duḥṣama-suṣamā
Happiness with little sorrow
100 trillion sāgaropamas
1500 meters
84 Lakh Purva
Duḥṣamā
Sorrow with very little happiness
21,000 years
7 hatha
120 years
Duḥṣama- duḥṣamā
Extreme sorrow and misery
21,000 years
1 hatha
20 years
In utsarpiṇī the order of the eras is reversed. Starting from duṣamā-duṣamā, it ends with suṣamā-suṣamā and thus this never ending cycle continues.[21] Each of these aras progress into the next phase seamlessly without any apocalyptic consequences. The increase or decrease in the happiness, life spans and length of people and general moral conduct of the society changes in a phased and graded manner as the time passes. No divine or supernatural beings are credited or responsible with these spontaneous temporal changes, either in a creative or overseeing role, rather human beings and creatures are born under the impulse of their own karmas.[22]
Śalākāpuruṣas – The deeds of the 63 illustrious men
According to Jain texts, sixty-three illustrious beings, called śalākāpuruṣas, are born on this earth in every Dukhama-sukhamāara.[23] The Jain universal history is a compilation of the deeds of these illustrious persons.[16] They comprise twenty-four Tīrthaṅkaras, twelve chakravartins, nine balabhadra, nine narayana, and nine pratinarayana.[24][25][note 2]
A chakravartī is an emperor of the world and lord of the material realm.[23] Though he possesses worldly power, he often finds his ambitions dwarfed by the vastness of the cosmos. Jain puranas give a list of twelve chakravartins (universal monarchs). They are golden in complexion.[26] One of the chakravartins mentioned in Jain scriptures is Bharata Chakravartin. Jain texts like Harivamsa Purana and Hindu Texts like Vishnu Purana state that Indian subcontinent came to be known as Bharata varsha in his memory.[27][28]
There are nine sets of balabhadra, narayana, and pratinarayana. The balabhadra and narayana are brothers.[29]Balabhadra are nonviolent heroes, narayana are violent heroes, and pratinarayana the villains. According to the legends, the narayana ultimately kill the pratinarayana. Of the nine balabhadra, eight attain liberation and the last goes to heaven. On death, the narayana go to hell because of their violent exploits, even if these were intended to uphold righteousness.[30]
Jain cosmology divides the worldly cycle of time into two parts (avasarpiṇī and utsarpiṇī). According to Jain belief, in every half-cycle of time, twenty-four tīrthaṅkaras are born in the human realm to discover and teach the Jain doctrine appropriate for that era.[31][32][33] The word tīrthankara signifies the founder of a tirtha, which means a fordable passage across a sea. The tīrthaṅkaras show the 'fordable path' across the sea of interminable births and deaths.[34]Rishabhanatha is said to be the first tīrthankara of the present half-cycle (avasarpiṇī). Mahāvīra (6th century BC) is revered as the twenty fourth tīrthankara of avasarpiṇī.[35][36] Jain texts state that Jainism has always existed and will always exist.[16]
During each motion of the half-cycle of the wheel of time, 63 Śalākāpuruṣa or 63 illustrious men, consisting of the 24 Tīrthaṅkaras and their contemporaries regularly appear.[37][19] The Jain universal or legendary history is basically a compilation of the deeds of these illustrious men. They are categorised as follows:[24][37]
24 Tīrthaṅkaras – The 24 Tīrthaṅkaras or the supreme ford makers appear in succession to activate the true religion and establish the community of ascetics and laymen.
12 Chakravartins – The Chakravartīs are the universal monarchs who rule over the six continents.
09 Balabhadras who lead an ideal Jain life.e.g. Lord Rama [38]
↑ Per Jain cosmology: Sirsapahelika, or 10^194, is the highest measurable number in Jainism. Higher than that is palyopama (pit-measured years), explained by an analogy of a pit: a hollow pit of 8 x 8 x 8 miles tightly filled with hair particles of a seven-day-old newborn. [A single hair from the above cut into eight pieces seven times = 2,097,152 Particles]. 1 Particle emptied after every 100 years, the time taken to empty the whole pit = 1 palyopama. (1 palyopama = countless years.) Hence palyopama is at least 10^194 years. Sagrapoma is 10 quadrillion palyopama, that means a Sagrapoma is more than 10^210 years.
↑ Balabhadra is also referred to as Baladeva, Narayana as Vasudeva or Vishnu, and Pratinarayana as Prativasudeva in Jain texts.[25]
Related Research Articles
Jainism, also known as Jain Dharma, is an Indian religion. Jainism traces its spiritual ideas and history through the succession of twenty-four tirthankaras, with the first in the current time cycle being Rishabhadeva, whom the tradition holds to have lived millions of years ago, the twenty-third tirthankara Parshvanatha, whom historians date to the 9th century BCE, and the twenty-fourth tirthankara Mahavira, around 600 BCE. Jainism is considered an eternal dharma with the tirthankaras guiding every time cycle of the cosmology. The three main pillars of Jainism are ahiṃsā (non-violence), anekāntavāda (non-absolutism), and aparigraha (asceticism).
Mahavira, also known as Vardhamana, was the 24th Tirthankara of Jainism. He was the spiritual successor of the 23rd Tirthankara Parshvanatha. Mahavira was born in the early 6th century BCE into a royal Jain family of ancient India. His mother's name was Trishala and his father's name was Siddhartha. They were lay devotees of Parshvanatha. Mahavira abandoned all worldly possessions at the age of about 30 and left home in pursuit of spiritual awakening, becoming an ascetic. Mahavira practiced intense meditation and severe austerities for twelve and a half years, after which he attained Kevala Jnana (omniscience). He preached for 30 years and attained moksha (liberation) in the 6th century BCE, although the year varies by sect.
In Jainism, Balabhadra or Baladeva are among the sixty-three illustrious beings called śalākāpuruṣas that are said to grace every half cycle of time. According to Jain cosmology, śalākāpuruṣa are born on this earth in every Dukhama-sukhamāara. They comprise twenty-four tīrthaṅkaras, twelve chakravartins, nine balabhadra, nine narayana, and nine pratinarayana. Their life stories are said to be most inspiring. According to the Jain puranas, the Balabhadras lead an ideal Jain life.
Ajiva (Sanskrit) is anything that has no soul or life, the polar opposite of "jīva" (soul). Because ajiva has no life, it does not accumulate karma and cannot die. Examples of ajiva include chairs, computers, paper, plastic, etc.
Rishabhanatha, also Rishabhadeva, Rishabha or Ikshvaku, is the first tirthankara of Jainism. He was the first of twenty-four teachers in the present half-cycle of time in Jain cosmology, and called a "ford maker" because his teachings helped one cross the sea of interminable rebirths and deaths. The legends depict him as having lived millions of years ago. He was the spiritual successor of Sampratti Bhagwan, the last Tirthankar of previous time cycle. He is also known as Ādinātha, as well as Adishvara, Yugadideva, Prathamarajeshwara and Nabheya. He is also known as Ikshvaku, establisher of Ikshvaku dynasty. Along with Mahavira, Parshvanath, Neminath, and Shantinath, Rishabhanatha is one of the five Tirthankaras that attract the most devotional worship among the Jains.
Śāntinātha or Śānti is the sixteenth Tīrthaṅkara of Jainism in the present age. According to traditional accounts, he was born to King Vishvasena and Queen Aćira of the Ikshvaku dynasty in the north Indian city of Hastinapur. His birth date is the thirteenth day of the Jyest Krishna month of the Indian calendar. He was also a Chakravarti and a Kamadeva. He ascended to the throne when he was 25 years old. After over 25,000 years on the throne, he became a Jain monk and started his penance.
Munisuvrata or Munisuvratanatha was the twentieth Tirthankara of the present half time cycle (avasarpini) in Jain cosmology. He became a siddha, a liberated soul which has destroyed all of his karma. Events of the Jaina version of Ramayana are placed at the time of Munisuvrata. Munisuvrata lived for over 30,000 years. His chief apostle (gaṇadhara) was sage Malli Svāmi.
Neminātha, also known as Nemi and Ariṣṭanemi, is the twenty-second Tīrthaṅkara of Jainism in the present age. Neminatha lived 81,000 years before the 23rd Tirthankara Parshvanatha. According to traditional accounts, he was born to King Samudravijaya and Queen Shivadevi of the Yadu dynasty in the north Indian city of Sauripura. His birth date was the fifth day of Shravana Shukla of the Jain calendar. Krishna, who was the 9th and last Jain Vasudev, was his first cousin.
King Nabhi or Nabhi Rai was the 14th or the last Kulakara of avasarpini. He was the father of Rishabhanatha, the first tirthankara of present avasarpini. According to Jain text Ādi purāṇa, Nabhirāja lived for 1 crore purva and his height was 525 dhanusha.
Jain philosophy or Jaina philosophy refers to the ancient Indian philosophical system of the Jain religion. It comprises all the philosophical investigations and systems of inquiry that developed among the early branches of Jainism in ancient India following the parinirvāṇa of Mahāvīra. One of the main features of Jain philosophy is its dualistic metaphysics, which holds that there are two distinct categories of existence: the living, conscious, or sentient beings (jīva) and the non-living or material entities (ajīva).
Kevala jnana or Kevala gyana, also known as Kaivalya, means omniscience in Jainism and is roughly translated as complete understanding or supreme wisdom.
Tiloya Panatti or Trilokaprajnapati is one of the earlier Prakrit texts on Jain cosmology composed by Acharya Yativrshabha.
Jīva or Ātman is a philosophical term used within Jainism to identify the soul. As per Jain cosmology, jīva or soul is the principle of sentience and is one of the tattvas or one of the fundamental substances forming part of the universe. The Jain metaphysics, states Jagmanderlal Jaini, divides the universe into two independent, everlasting, co-existing and uncreated categories called the jiva (soul) and the ajiva. This basic premise of Jainism makes it a dualistic philosophy. The jiva, according to Jainism, is an essential part of how the process of karma, rebirth and the process of liberation from rebirth works.
According to the Jain cosmology, the Śalākāpuruṣa "illustrious or worthy persons" are 63 illustrious beings who appear during each half-time cycle. They are also known as the triṣaṣṭiśalākāpuruṣa. The Jain universal or legendary history is a compilation of the deeds of these illustrious persons. Their life stories are said to be most inspiring.
Simandhar or Simandhara is a Tīrthaṅkara, an arihant, who is said to be currently living in another world in the Jain cosmological universe.
Chandraprabha or Chandranatha is the eighth Tirthankara of Tīrthaṅkara of Jainism in the present age. According to traditional accounts, he was born to King Mahasena and Queen Lakshmana Devi at Chandrapuri to the Ikshvaku dynasty. According to Jain texts, his birth-date was the twelfth day of the Posh Krishna month of the Indian calendar. He is said to have become a siddha, a liberated soul which has destroyed all of its karma.
Aranath(Arnath) was the eighteenth Jain Tirthankar of the present half cycle of time (Avasarpini). He was also the eighth Chakravartin and thirteenth Kamadeva. According to Jain beliefs, he was born around 16,585,000 BCE. He became a siddha i.e. a liberated soul which has destroyed all of its karmas. Aranath was born to King Sudarshana and Queen Devi (Mitra) at Hastinapur in the Ikshvaku dynasty. His birth date was the tenth day of the Migsar Krishna month of the Indian calendar.
Kunthunath was the seventeenth Tirthankara, sixth Chakravartin and twelfth Kamadeva of the present half time cycle, Avasarpini. According to Jain beliefs, he became a siddha, liberated soul which has destroyed all of its karma. Kunthunatha was born to King Surya (Sura) and Queen Shridevi at Hastinapur in the Ikshvaku dynasty on the fourteenth day of the Vaishakh Krishna month of the Indian calendar.
In Jainism, Bharata was the first chakravartin of the Avasarpini. He was the eldest son of Rishabhanatha, the first tirthankara. He had two sons from his chief-empress Subhadra, named Arkakirti and Marichi. He is said to have conquered all six parts of the world and to have engaged in a fight with Bahubali, his brother, to conquer the last remaining city of the world.
Sagara is a mythological king of the Suryavamsha dynasty in Hinduism. The son of Bahuka, he ruled the city of Ayodhya, with two wives, and 60,001 sons.
References
Citations
↑ "This universe is neither created nor sustained by anyone; It is self sustaining, without any base or support" "Nishpaadito Na Kenaapi Na Dhritah Kenachichch Sah Swayamsiddho Niradhaaro Gagane Kimtvavasthitah" Yogaśāstra of Ācārya Hemacandra 4.106] Tr by Dr. A. S. Gopani
↑ See Hemacandras description of universe in Yogaśāstra "…Think of this loka as similar to man standing akimbo…"4.103–6
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