Jain cosmology

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.)

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.

Real time (niścaya kāla), however, is the cause of imperceptible, minute changes (called vartanā) that go on incessantly in all substances.The Jain doctrine postulates an eternal and ever-existing world which works on universal natural laws.

This unit of measurement is the distance covered by a god flying at ten million miles per second for six months.

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.

Within this region, there are animals and plants everywhere, where as human beings are restricted to 2 continents of the middle world.

According to the Jain texts, the universe is divided into 3 parts:[7] The following Upanga āgamas describe the Jain cosmology and geography in a great detail:[7] Additionally, the following texts describe the Jain cosmology and related topics in detail: The Upper World (Urdhva Loka) is divided into different abodes and are the realms of the heavenly beings (Gods) who are non-liberated souls.

The Upper World is divided into sixteen Kalpas, nine Graiveyaka, nine Anudisha, and five Anuttara abodes:[8] The sixteen Kalpa abodes are: Saudharma, Aishana, Sanatkumara, Mahendra, Brahma, Brahmottara, Lantava, Kapishta, Shukra, Mahashukra, Shatara, Sahasrara, Anata, Pranata, Arana, and Achyuta.

The nine Graiveyaka abodes are Sudarshana, Amogha, Suprabuddha, Yashodhara, Subhadra, Suvishala, Sumanasa, Saumanasa.

The nine Anudisha abodes are Aditya, Archi, Archimalini, Vaira, Vairochana, Sauma, Saumarupa, Arka, and Sphatika.

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.

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.

Hellish beings reside in the following hells: According to Jainism, time is beginningless and eternal.

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.

[22] According to Jain texts, sixty-three illustrious beings, called śalākāpuruṣas, are born on this earth in every Dukhama-sukhamā ara.

[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.

Chart showing the classification of dravya and astikaya
Structure of Universe according to the Jain scriptures.
' Trilok Teerth Dham ' modelled after the three lokas
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.
Depiction of Mount Meru at Jambudweep , Hastinapur
Work of Art showing maps and diagrams as per Jain Cosmography from 17th century CE Manuscript of 12th century Jain text Sankhitta Sangheyan
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.
Division of time as envisaged by Jains