Utsarpini

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. 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 (Living Substances) and Ajiva (Non Living Substances) as follows:

'' Jīva'' (Living Substances)

* 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). 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)

''Ajīva'' (Non-Living Substances)

* ''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.
* ''Dharmastikaay or Dharma-dravya'' (Principle of Motion) and ''Adharmastikaay 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. ''Dharmastikaay'' and ''Adharmastikaay'' 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:

Universe and its structure

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. , a Jain text authored by ''Ācārya Jinasena sect of Jainism postulates that the universe is fourteen ''Rajloks'' high and extends seven ''Rajloks'' from north to south. Its breadth is seven ''Rajlok''s 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 ''Rajlok''s. 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 ''Rajlok''s 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 or 14. Human beings can get any form of existence, and are the only ones which can attain salvation.

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

The following Upanga āgamas describe the Jain cosmology and geography in a great detail:
# Sūryaprajñapti – Treatise on Sun
# Jambūdvīpaprajñapti – Treatise on the island of Roseapple tree; it contains a description of Jambūdvī and life biographies of 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)
# 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

Upper World (Udharva loka) is divided into different abodes and are the realms of the heavenly beings (demi-gods) who are non-liberated souls.

Upper World is divided into sixteen Devalokas, nine Graiveyaka, nine Anudish and five Anuttar abodes.
Sixteen Devaloka abodes are Saudharma, Aishana, Sanatkumara, Mahendra, Brahma, Brahmottara, Lantava, Kapishta, Shukra, Mahashukra, Shatara, Sahasrara, Anata, Pranata, Arana and Achyuta.
Nine Graiveyak abodes are Sudarshan, Amogh, Suprabuddha, Yashodhar, Subhadra, Suvishal, Sumanas, Saumanas and Pritikar.
Nine Anudish are Aditya, Archi, Archimalini, Vair, Vairochan, Saum, Saumrup, Ark and Sphatik.
Five Anuttar are Vijaya, Vaijayanta, Jayanta, Aparajita and Sarvarthasiddhi.

The sixteen heavens in Devalokas are also called Kalpas and the rest are called Kalpatit. Those living in Kalpatit 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 9 Greveyak and 5 Anutar Viman. They are independent and dwelling 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 Anutar vimans, 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 yojans above and 900 yojans below earth surface. It is inhabited by:
#''Jyotishka devas'' (luminous gods) – 790 to 900 yojans above earth
#Humans, Tiryanch (Animals, birds, plants) on the surface
#''Vyantar devas'' (Intermediary gods) – 100 yojan below the ground level

Madhyaloka consists of many continent-islands surrounded by oceans, first eight whose names are:
:::

Mount Meru (also ''Sumeru'') is at the centre of the world surrounded by Jambūdvīpa, in form of a circle forming a diameter of 100,000 yojans. 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.

Jambūdvīpa continent has 6 mighty mountains, dividing the continent into 7 zones (Ksetra). The names of these zones are:
#Bharat Kshetra
#Mahavideh Kshetra
#Airavat Kshetra
#Ramyak Kshetra
#Hiranya vant Kshetra
#Hemvant Kshetra
#Hari Varsh Kshetra
The three zones i.e. Bharat Kshetra, Mahavideh Kshetra and Airavat Kshetra are also known as Karma bhoomi because practice of austerities and liberation is possible and the Tirthankaras preach the Jain doctrine. The other four zones, Ramyak, Hairanyvat Kshetra, Haimava Kshetra and Hari Kshetra are known as akarmabhoomi or bhogbhumi 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. 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

According to Jainism, time is beginningless and eternal. 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. ''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) 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.

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. 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''.

– 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-sukhamā'' ''ara''. The Jain universal history is a compilation of the deeds of these illustrious persons. They comprise twenty-four ''Tīrthaṅkaras'', twelve ''chakravartins'', nine ''balabhadra'', nine ''narayana'', and nine ''pratinarayana''.

A ''chakravartī'' is an emperor of the world and lord of the material realm. 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. 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.

There are nine sets of ''balabhadra'', ''narayana'', and ''pratinarayana''. The ''balabhadra'' and ''narayana'' are brothers. ''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.

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. 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. 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''. Jain texts state that Jainism has always existed and will always exist.

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. The Jain universal or legendary history is basically a compilation of the deeds of these illustrious men. They are categorised as follows:
* 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.
* 9 Balabhadras who lead an ideal Jain life.e.g. Lord Rama
* 9 ''Narayana'' or '' Vasudev'' (heroes)
* 9 ''Prati-Naryana'' or '' Prati-Vasudev'' (anti-heroes) – They are anti-heroes who are ultimately killed by the ''Narayana''.

''Balabhadra'' and ''Narayana'' are half brothers who jointly rule over three continents.

Besides these a few other important classes of 106 persons are recognized:-
* 9 Naradas
* 11 Rudras
* 24 Kamdevas
* 24 Fathers of the Tirthankaras.
* 24 Mothers of the Tirthankaras.
* 14 ''Kulakara'' (patriarchs)

See also

* God in Jainism
* Jainism and non-creationism
* History of Jainism
* Macranthropy
* Saṃsāra (Jainism)

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{{DEFAULTSORT:Jain Cosmology

Cosmology
Religious cosmologies