Jain cosmology
Jain cosmology is the description of the shape and functioning of the Universe and its constituents according to Jainism. Jain cosmology considers the universe as an uncreated entity that has existed since infinity with neither beginning nor end. 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.
Six eternal substances
According to Jains, the Universe is made up of six simple and eternal substances called dravya which are broadly categorized under Jiva and Ajiva as follows:Jīva
- Jīva i.e. Souls – Jīva exists as a reality, having a separate existence from the body that houses it. It is characterised by chetana and upayoga with one sense 2 senses 3 senses 4 senses 5 senses
- Pudgala – 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 and Adharmastikāya or Adharma-dravya – 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 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 – 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:
Universe and its structure
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. 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 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. The Deva 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 : 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.
Three lokas
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:- 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
- Sūryaprajñapti – Treatise on Sun
- Jambūdvīpaprajñapti – Treatise on the island of Roseapple tree; it contains a description of Jambūdvīpa and life biographies of and King Bharata
- Candraprajñapti – Treatise on moon
- Trilokasāra – Essence of the three worlds
- Trilokaprajñapti – Treatise on the three worlds
- Trilokadipikā – Illumination of the three worlds
- Tattvārthasūtra – Description on nature of realities
- – Summary of Jain geography
- Bruhatsamgrahni – Treatise on Jain cosmology and geography
Urdhva Loka, the upper world
The Upper World is divided into sixteen Kalpas, nine Graiveyaka, nine Anudisha, and five Anuttara abodes:
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. 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, 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.
Madhya Loka, the middle world
Madhya Loka consists of 900 yojanas above and 900 yojanas below earth surface. It is inhabited by:- Jyotishka devas – 790 to 900 yojanas above earth
- Humans, Triyancha on the surface
- Vyantaradevas – 100 yojanas below the ground level
Mount Meru is at the centre of the world surrounded by Jambūdvīpa, in form of a circle forming a diameter of 100,000 yojanas. 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.
The Jambūdvīpa continent has 6 mighty mountains, dividing the continent into 7 zones. The names of these zones are:
- Bharata Kshetra
- Mahavideha Kshetra
- Airavata Kshetra
- Ramyaka Kshetra
- Hairanyavata Kshetra
- Haimavata Kshetra
Nandishvara Dvipa is not the edge of cosmos, but it is beyond the reach of humans. Humans can reside only on Jambudvipa, Dhatatikhanda Dvipa, and the inner half of Pushkara Dvipa.
Adho Loka, the lower world
The lower world consists of seven hells, which are inhabited by Bhavanpati demigods and the hellish beings. Hellish beings reside in the following hells:- Ratna prabha-dharma.
- Sharkara prabha-vansha.
- Valuka prabha-megha.
- Pank prabha-anjana.
- Dhum prabha-arista.
- Tamah prabha-maghavi.
- Mahatamah prabha-maadhavi
Time cycle
| Name of the Ara | Degree of happiness | Duration of Ara | Maximum height of people | Maximum lifespan of people |
| Utmost happiness and no sorrow | Six miles tall | Three palyopam years | ||
| Moderate happiness and no sorrow | Four miles tall | Two palyopam years | ||
| Happiness with very little sorrow | Two miles tall | One palyopam years | ||
| Happiness with little sorrow | 1,500 meters | 84 lakh purva | ||
| Sorrow with very little happiness | 21,000 years | 7 hatha | 120 years | |
| 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, thus this never-ending cycle continues. Each ara progresses into the next phase seamlessly without any apocalyptic consequences. The happiness, lifespan, and height of people, and the general moral conduct of society, change in a phased and graded manner as the time passes. No divine or supernatural beings are credited 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 karma.