The Universe In General
There is the general human-shaped occupied universe (or world) with a volume of 343 Rajjus in the major central part of the infinite-times-infinitely extensive non-occupied universe or non-universe space as observed by the Venerable omniscients. This universe – space is pervaded by the five realities (Dravyas) of
| (1) the living (Jīva) | (2) mattergy (Pudgala) |
| (3) medium of motion (Dharma) | (4) medium of rest (Adharma) |
| (5) time (Kāla) |
It is beginningless and infinite.
This universe has three parts :
| (1) Tower universe (Adholoka) | (2) Middle universe (Madhyaloka) |
| (3) Upper universe (Urdhvaloka) |
The total height of the universe is 14 Rajjus (a larger unit of length). Its thickness is seven Rajjus on all sides.
The Height of the Universe
One Rajju length consists of innumerable Yojanas. In the fourteen Rajju – high universe, the lower universe has a height of seven Rajjus, and the upper universe has a height of seven Rajjus. In between the two parts, there is the middle universe having a height of 99,040 Yojanas. This height is a very small portion of the upper universe which is neglible in comparison to the Rajju unit.
The Width of the Universe
The width of the universe is seven Rajjus in its base (of the lower portion). It is one Rajju in the central or middle universe with gradual decrement from its base. Tater, the width gradually increases up to five Rajjus up to the fifth heaven from the middle universe and, then, it decreases to one Rajju at the tip of the universe.
Trasa-nālī (The Mobile Channel)
There is a trasa-nālī in the center of the three portions of the universe which is one Rajju wide, one Rajju thick and a little lees than 13 Rajju high. The mobile class of living beings (Trasas) are found only in this channel.
The Volume of the Universe
It has been stated that this universe is seven Rajju wide at the base, one Rajju wide at the center, five Rajju wide at the fifth heaven and one Rajju wide at the apex. On adding the width of all these four parts, we get (7+1+5+1 = 14) fourteen Rajjus. Dividing this 14 by 4, we get 14/4 = 3.50 Rajjus.
On multiplication of this number with the thickness of the south-north of the universe, we get, 3.50 x 7.0 = 24.50. Again on multiplication of this product of width and thickness of the universe with the height of the universe of 14 Rajjus, we get, 24.50 x 14.0 = 343 cubic Rajjus. Thus, the volume of the universe is 343 cubic Rajjus.
Vātavalayas (Surrounding Air – layers)
There are three kinds of air-layers surrounding this occupied universe. These air-layers are nothing but the steady airy atmosphere having bodies of Vāyu Kāyikas (air-bodied beings). First of all, the universe is surrounded by Ghanodadhi Vātavalaya (a dense water-like dense airy layer).
It is surrounded by Ghanavātavalaya (the second airy-layer of dense air) which is surrounded by Tanu Vātavalaya (the layer of rarefied air). This third layer is surrounded by the infinite non-universe space (which is independently situated on its own).
The Colour of Air – layers
The dense-water like airy layer has a colour of the urine of the cow. The dense-air layer has a colour of Mūnga grain i.e. greenish. The rarefied air layer has many colours.
Thickness of the Air-layers
All the three air-layers have a uniform thickness of twenty thousand Yojanas from the base to the height of one Rajju. It is 7,5 and 4 Yojanas respectively near the seventh hell. It is 5,4 and 3 Yojanas respectively in the lateral side of the middle universe.
It increases gradually upto the lateral side of the fifth Brahma heaven and it is 7,5 and 4 Yojanas respectively there. It is 5,4 and 3 Yojanas at the end of the upper universe. It is 2 Kroṡas, 1 Kroṡas and a little less than one Kroṡa (Kr, a length unit equal to 2 miles or 3.32 km.) beyond the top of the universe.
ADHOLOKA (THE LOWER UNIVERSE)
In the lower universe, there is the first Ratna-prabhā (gem-shine) earth connected with the middle universe. The second earth (hell), Ṡarkarā-Prabhā (sugar-shine) is there a little less than one Rajju below the first one. Similarly, the other five earths (hells) – Bālukā – prabhā (Sand-shine), Panka-prabhā (Muddy shine), Dhūma-prabhā (Smoky shine) Tamah- prabhā (dark-shine) and Mahā-tamah-prabhā (Deep dark-shine) are situated below one another at the same distance (a little less than a Rajju each).
These seven hells are situated in a height of six Rajjus and the Nigodas (originating place of the lowest one-sensed beings) are located in the last seventh Rajju.
Other Names of the Hells
Besides these names, the hells have their eternal (also conventional) names also as below:
| (i)Ghammā | (ii) Vanṡa |
| (iii)Megha | (iv)Anjanā |
| (iv) Ariṣtā | (v)Maghavī |
| (Vi)Māghavī |
Three Sections of the Ratna-Prabha Earh
There are three sections of the Ratna-prabhā earth :
| (1) Khara | (2) Panka |
| (3) Ab- bahula section |
The Bhavana-vāsī (mansional) and Vyantara (peripatetic) deities reside in the Khara and Panka sections. In contrast, there are Bilas (abodes) for the infernal beings (Nārakīs) of the first hell in the third section.
Number of Infernal Bilas (Abodes) in the Hells
The number of total abodes in all the seven hells is 84 lacs, which are distributed as below:
| (1) First Hell 30 lacs | (2) Second Hell 25 lacs |
| (3) Third Hell 15 lacs | (4) Fourth Hell 10 lacs |
| (5) Fifth Hell 3 lacs | (6) Sixth Hell 1 lac less by 5 |
| (7) Seventh Hell 5 |
only 84 lacs
Hot and Cold Bilas (Abodes)
All the abodes in the first, second, third and fourth hells and three-fourth abodes of the fifth hell are extremely hot and they cause high inflictions of heat on the infemals. In contrast, the rest one fourth of the abodes of the fifth hell and all the abodes of the sixth and seventh hell are extremely cold and they cause high pains of extreme cold to the infemals there.
If an iron ball of the size of Mem mountain is dropped in these extremely hot abodes, it will melt and become water-like liquid. Similarly, if the iron-ball of the size of Mem mountain is dropped in the extremely cold abodes, it will be dissolved in that cold.
Sufferings of the hellish Beings at the Time of Their Birth
The living beings are bom as infemals as a result of their earlier-earned sinful karmas. On being bom there, they develop all the six Paryāptis (completions) within an Antarmuhūrta (within 48 minutes). Later, they begin jumping like a ball after falling overturned between thirty-six weapons.
In the first hell, the infernal jumps upto a height of seven Yojanas and 6500 D (Dhanuṣas, 1 D ~ 6 ft.). The jumping increases by two-fold in each consecutive hell.
The Soil of the Hells
The soil of the hells has a foul smell infinite times worse than the highly rotten meat and faeces of animals like dogs and asses. This soil is eaten by the infemals there. If we get even a particle of the soil of the seventh hell on our earth, the living beings residing within 25 Kroṣa area (50 miles ~ 83 kms) will die. (ft is so toxic).
Sufferings in the Hells
The infernal beings inflict heavy sufferings mutually through the weapons like wheel, arrow, gibbet (Ṡūlī) and large saw etc. They do not enjoy peace even for a moment. These infemals can not die even on facing many kinds of sufferings like the cleaving by saw machines or cooking in Kumbhīpāka (extremely hot like potter’s furnace) etc. (They have protean body). They die only on the completion of their life-span.
Life-span of the Nārakīs (In females)
The maximum and minimum life-spans of the in females in the different hells are given in the Table-1 below :
Life-Spans of Infernal Beings.
| Number of Hell | Minimum Life-span | Maximum Life-span |
| 1 | 10,000 years | 1 Sāgara |
| 2 | 1 Sāgara | 3 Sāgara |
| 3 | 3 Sgara | 7 Sāgara |
| 4 | 7 Sāgara | 10 Sāgara |
| 5 | 10 Sāgara | 17 Sāgara |
| 6 | 17 Sāgara | 22 Sāgara |
| 7 | 22 Sāgara | 33 Sāgara |
Living Beings Transmigrationally Arriving into the Hells
Only five-sensed subhumans (Tiryancas) and human beings of Karmabhūmi move transmigrationally into these hells. The non-instinctive (Asanjnī) five-sensed sub-human beings go upto the first hell, the crawling beings (Reptiles) go upto the second hell, the birds may go upto the third hell, the snakes may go upto the fourth hell, the lions may go upto the fifth hell, the human females may go upto the sixth hell and fish & human males may go upto the seventh hell.
Causes of Rigteousness (Samyaktva) in the Hells
The infernal beings upto the third hell may acquire Samyaktva (right faith) due to either or all of the following factors :
| (1) Jāti-Smaraṇa (Memory of earlier-birth) | (2) Acute Suffering |
| (3) Addresses by deities (Devas) |
The right faith has a capacity of pulverising or destroying infinite rebirths. The infernal beings of the remaining four hells (4, 5, 6 & 7) may acquire righteousness on account of only two factors .
| (1) Memory of earlier birth | (2) Experience of acute suffering |
For details of hells, please see Table-10 in the end of the book.
MADHYALOKA (THE MIDDLE UNIVERSE)
The middle universe is 1 Rajju wide and 1 lac 40 Yojanas high. It has a shape like a bangle (circular). The middle universe consists of innumerable island – continents (Dvīpas) and oceans. In the center of this middle universe, there is the Jambū-dvīpa which has a diameter of 1 lac Yojanas or 40 crores of miles (1Y = 4000 miles). The Jambū-dvīpa is surrounded by the Lavaṇa Ocean (having salty water) with a diameter of 2 lac Yojanas.
This ocean is surrounded by Dhātakī-Khanda island- continent having a diameter of 4 lac Yojanas. This is surrounded by the Kālodadhi ocean with a diameter of 8 lac Yojanas. This is surrounded by Puṣkara island – continent of 16 Y diameter.
Following this, there is a series of oceans and island – continents surrounding each other having double the diameter from the preceeding ones. The name of the last island – continent and ocean is Svyambūrmaṇa Dvīpa and Svayambhūramana ocean. Please see Fig.3 for the Middle Universe.
Jambūdvīpa
There is Sumem (or Mem) mountain in the centre of Jambūdvīpa which is 1 lac Yojana high and ten thousand Yojanas wide. There are seven regions (Kṣetras) and six principal and permanent mountains (Kulāchalas) in it. The names of these six mountains are:
| (1) Himavān | (2) Mahā- himavān |
| (3) Niṣadha | (4) Nīla |
| (5) Rukmī | (6) Ṡikharī |
The names of the seven regions are:
| (1) Bharata | (2) Haimavata |
| (3) Hari | (4) Videha |
| (5) Ramyaka | (6) Hairaṇyavata |
| (7) Airāvata |
The Size of the Regions and Mountains
The size of Bharata region is l/190th part of Jambūdvīpa or it is 100000/190 = 526 6/19 Yojanas (or21,05,263 3/19miles). The size of Himavāna mountain is twice that of the Bharata region. Similar is the case until the Videha region and later the size of regions and mountains goes on halving which can be seen in the map. For details, please see Table-11, in the end of the book. The Jambūdvīpa is shown in Fig.
The Mountain of Vijayārdha
There is the Vijayārdha mountain in the center of Bharata region. It is 50 Yojanas (2 lac miles) wide and 25 Yojanas (1 lac miles) high. Its length touches the Lavaṇa ocean on both the sides. On both the northern and southern sides above this mountain, there are cities of Vidyādharas (proficient in superpowers by birth) 10 Yojanas above the surface and 10 Yojanas within the surface on planar grounds.
There are fifty cities in the south and sixty cities in the north. There are mansions of Abhiyogya devas (conveyance provider or attendant deities), ten Yojanas above these cities and ten Yojanas within them. There are nine peaks (Kūtas) on plane surface five Yojanas above these mansions.
One of the peaks is called ‘Siddhāyatana’ where there is a Jina temple. The rest of the peaks contain mansions of the deities. This Vijayārdha mountain is silvery. A similar Vijayārdha mountain is also there in the Airāvata region which also has the same dimensions and details.
The Himavān Mountain
The Himavān mountain has a width of 1052 12/19 Y (4,21,05,26 6/19 miles).
It is 100 Yojanas high.There is a lotus-pond named “Padma” on this mountain which is 1000 Y in length, 500 Y in width and ten Yojanas deep. The mountains beyond this have lotus-ponds named Mahāpadma, Tigincha, Keṡari, Pundarīka and Mahāpundarīka on them.
Lotus Flower (Kamala)
In the centre of the Padma lotus-pond, there is a lotus flower (Fig. 5 later) with a diameter of one Yojana. It is composed of earth-bodied gems. The female deity “Ṡrīdc vī” resides in the palace constructed on the pericarp of this lotus.
There are 140115 lotuses more in this pond where the family members of Ṡrīdevī reside. Similarly, there are lotuses in other ponds on other mountains where the female deities named ‘Hrī’,Dhṛti’, ‘Kīrti’, ‘Buddhi’ and ‘Laxmī’ reside alongwith their family deities. (For details, please see Table – 8 in the end of the book).
The Gangā etc. Rivers
The above six lotus-ponds are the origins of the 14 rivers, two of which flow in each of the regions. The rivers Gangā and Sindhu flow in Bharata region. The rivers Rohita and Rohitāsyā flow in the Haimavata region and so on. The two lotus-ponds – Padma and Mahāpundarīka are the origins of three rivers each and the other four middle ponds are the origins of two rivers each.
The River Gangā
The river Gangā originates from the eastern arched gate (toraṇa) of the Padma pond and moves 500 Y towards the east, takes a curve towards south at a distance of two Kroṡas from Gangākūta and falls in the Bharata region by entering the Jihvikā channel. It falls at a distance of 25 Y from the mountain.
Gangā Kunda (Ganga – pool)
There is a 60 Y wide and 10 Y deep Gangā pool at a point where the river Gangā falls. There is a 10 Y high admantine mountain in this pool. There is the palace of the female deity Gangā on the peak of this mountain. On the terrace of this palace, there is a natural Jina image seated on lotus-seat.
This image is graced with matted and braided hairs (Jatajuta). The waving water- stream of the river Gangā falls on the Jina image looking as if it is anointing the Jina herself.
This water-stream widens upto eight Yojanas and enters the cave of Vijayāradha mountain with its curved path after coming out of the southern arched gate of this pool. This river meets with fourteen thousand of its tributaries while moving towards the east and, then, finally falls into the Lavaṇa ocean. The fourteen thousand tributaries do not flow in the Aryan section of Bharata region.
They flow through the Mleccha sections only. The Sindhu river has also similar description as the Gangā. However, this river flows in the Bharata region while coming out of the western arched gate of Padma pond. The width etc. of other rivers upto Sītā river beyond these rivers goes on increasing two-fold and later goes on reducing by half.
Six Khandas (Sections)
The Vijayārdha mountain and river-pairs in the Bharata and Airāvata regions divide them into six sections each. The central section by the side of the ocean is Aryan section while other sections are Mleccha sections.
The Sum cm Mountain
The Sumem mountain is situated in the centre of Videha region. It is one lac forty Yojanas high. It has a foundation of 1000 Y. It has a width of 10000 Y on the ground surface. The Bhadraṡāla forest is situated on the surface above the foundation where four Jina temples are situated one in each of the four directions. On moving 500 Y above the surface, there is Nandana forest.
It is in the form of a Katanī (platform) which is 500 Y (20 lac miles) wide. It also has four Jina temples one in each of the four directions. There is Saumanasa forest 62500 Y above Nandana forest. It is also in the form of a Katanī which is 500 Y wide.
It also has four Jina temples one in each of the four directions. There is Pānduka forest 36000 Y above the Saumanasa forest. It is also in the form of the Katanī which is 494 Y wide. It has also four Jina temples one in each of the four directions.
In the centre of Pānduka forest, there is 12 Y wide and 40 Y high summit (Cūlikā) on it. The width of the Mem mountain thus goes on decreasing gradually and it has a width of only 4 Yojanas at the tip of the summit.
Colour of Sumeru Mountain
The Sumem mountain is composed of diamonds upto 1000 Y at its foundation . It is composed of variegated gems upto 61000 Y from the surface followed by gold upto 38000 Y above it. The summit is composed of Saphire (Nīlamaṇi) gems.
Panduka Sila (Rock) etc
There are four Ṡilās (rocks) in the four directions of Pānduka forest. Starting from the north-east (īṡāna) direction, these rocks are named as Pānduka rock, Pāndu-kambalā rock, Raktā-rock and Rakta-kambalā rock. They are half-moon shaped.
They are graced with thrones, parasols (Chatras) and eight-fold auspicious articles (Mangala dravyas). The lord of Saudharma heaven anoints the Tīrthankaras of Bharata region on Pānduka rock. Similarly, the Tīrthankaras of western Videha regions are anointed on Pāndu-kambalā rock, the Tīrthankaras of Airāvata region are anointed on Raktā-rock and the Tīrthankaras of eastern Videha are anointed on Rakta-Kambalā rock-all by the Indra of Saudharma heaven.
In the Bharata and Airāvata regions of Jambūdvīpa, there is a six-fold spoke-changes of time and, hence, there are the periods of Tands of Actions and Tands of Enjoyment in due course. There is the minimal Tand of Enjoyment system in the Himavata and Hairaṇyavata regions. There is the medial Land of Enjoyment system in the Hari and Ramyaka regions.
There is the maximal or best of the Lands of Enjoyment system named as Devakuru and Uttarakuru in the Videha region in the south-north side of the Sumeru mountain. There are thirty two sections of Videha region due to its partition on the basis of eight Vakṣārās and six Vibhangā rivers each in both the eastern and western Videha regions. All these have an eternal land of action system. Please see Fig. 6 for details.
Lavana Ocean
There is the Lavaṇa ocean (Salty ocean) surrounding Jambūdvīpa. It has a diameter of two lac Yojanas. Its level of water is raised in the centre like the heap of grains. The depth in the middle in 1000 Yojanas. The height of water on the dark fifteenth day of the month is always 11000 Yojanas.
However it gradually increases and becomes 16000 Yojanas on the bright fifteenth day of the month. And it again becomes 11000 Yojanas on the dark fifteenth day of the month with gradual decrement.
Dhātakī-Khanda Dvīpa
This island-continent has a diameter of four lac Yojanas and it surrounds the Lavaṇa ocean. It has ‘Vijaya Mem’ in the centre in eastern direction and it has ‘Acala Mem’ in the centre of the western direction. There are two Iṣvākāra mountains (Bow-shaped) touching the ocean from both the sides of south and north. This results in two divsions of Dhātakīkhanda Dvīpa – east and west.
Here also, the eastern Dhātakī-khanda has six mountains of Himavān etc., seven regions of Bharata etc. and fourteen rivers of Ganga etc. This system also exists in the western Dhataki-Khanda also. There is the Kalodadhi ocean surrounding Dhataki-khanda Dvīpa. It has a diameter of 8 lac Yojanas.
Puskarārdha Dvīpa
The Puskarārdha Dvīpa is situated surrounding the Kālodadhi ocean and has a diameter of 16 lac Yojanas. There is Mānuṣottara mountain in its centre which is bangle-shaped. On the one side (towards Jambūdvīpa) of this mountain, there is the system of the land of action.
There is the Iṣvākāra mountain in the south-north of this Dvipa. In the eastern Puskarārdha, there is, ‘MandaraMeru’ (mountain) and in the western side, there is ‘Vidyun- māli Mem’ (mountain). In this Dvīpa also, there are regions like Bharata etc., mountains like Himavān etc. as described earlier.
One Hundred Seventy Karmabhūmis (Lands of Action)
There is Sumem mountain in the centre of Jambūdvīpa. There is Niṣadha mountain in its south and Nīla mountain in its north. This Sumem mountain is just in the centre of Videha region. The river Sītodā originates from the Niṣadha mountain and the river Sītā originates from the Nīla mountain. The Sītā river falls into the eastern ocean while Sitoda falls into the western ocean.
Thus, the Videha region is divided into four sections – two sections on the eastern side of Mem and two sections on its western side. Each of the Videha region has four Vakṣāra mountains and three Vibhangā rivers each. Thus, each Videha region has 8 divisions each. These four Videhas, thus, have 32 sections. These sections are related with one Mem in Videha. The 2.5 continents have 5 Mem mountains and, thus, this will have 32 x 5 = 160 Videha regions.
Similarly, each of the 160 Videha regions have one Vijayārdha mountain, a pair of Gangā and Sindhu rivers and a pair of Raktā and Raktodā rivers. This makes six sub-sections of each Videha section. The central sub-section is called the Aryan sub-section while the other subsections are non-Aryan sub-sections. Thus, there are 5 Bharatas, 5 Airāvatas and 160 Videhas of 5 Mahāvidehas. Thus, there are 5 + 5 + 160 = 170 regions. These regions are the 170 lands of actions.
There are innumerable island-continents and oceans in this 1-Rajju-wide middle universe. There are 170 lands of actions (as said above) in the 2.5 continents. The human beings can attain salvation by destroying the karmas through austerities etc. in these lands of actions only.
Thirty Lands of Enjoyment (Bhogabhūmis)
There are six Lands of Enjoyment in Jambūdvīpa as below :
(1-2) Two minimal Lands of Enj oyment in Haimavata and Hairaṇy avata region.
(3-4) Two medial Lands of Enjoyments in Hari and Ramyaka regions.
(5-6) Two maximal or best Lands of Enjoyments in Devakuru and Uttarakuru regions.
There are twelve Lands of Enjoyment in Dhātakī – Khanda Dvīpa and 12 Lands of Enjoyment in Puṣkarārdha Dvīpa. Thus, there are (6+12+12) = 30 Lands of Enjoyment in 2.5 island-continents.
Ninety six Bad Lands of Enjoyment (Ku-bhogabhūmis)
There are twenty four inner islands (Antardvīpas) each on both the banks of the Lavaṇa ocean. They are there in the following way :
(1-4) Four inner islands in four direction.
(5-8) Four inner islands in four oblique or intermediate (Vidiṡā) directions.
(9-16) Eight inner islands in the intervals of four normal and four oblique directions.
(17-20) Four inner islands-two on each sides of the Himavān and Ṡikharī mountains.
(21-24) Four inner islands-two on each side of the Vijayārdha mountain in Bharata and Airāvata regions.
These 24 inner islands are on one side of Lavaṇa ocean. The other side has also 24 inner islands. Similarly, there are 48 inner islands on both the sides of Kālodadhi ocean also.
Thus, there are 96 inner islands. The human beings residing there have tails and horns etc. Hence, these inner islands are called ‘Bad Lands of Enjoyment’ (Ku-bhoga bhūmis). The residents of these lands are, therefore, termed as ‘Bad – Enjoyment – Landers’. They have a life-span of innumerable years.
Bad Human Beings (Kumānusas)
The human beings residing in the eastern direction of bad lands of Enjoyment are single-footed. The human beings residing in the western direction have tails, southerners have horns and the northerners are dumb. The human beings of oblique – directions have disgusting forms.
These human beings are born in pairs and die also in pairs. They do not have any pains related with body. Some of them eat the sweet earth there while some others eat the fruits and flowers etc. growing there. Their ugliness is the result of the acts like donation to the deficient donees (Kupātras) etc.
Svayambhūramana Mountain
The bangle-shaped Svayambhūramana mountain is situated in the center of the last island- continent of S vayambhūramaṇa. This mountain divides the D vīpa in two parts like the Mānuṣottara mountain. There is the system of minimal land of enjoyment in the islands continents beyond Mānuṣottara mountain and upto one side of Svayambhūramana mountain involving innumerable islands-continents. Innumerable sub-human pairs reside in all these places.
On the other side of the Svayambhūramana mountain and in the Svayambhūramana ocean., there is a system of land of action. In other words, the sub-humans here are the subhumans of the land of action. They may have spiritual stages from the first to fifth one. Innumerable subhumans there attain rebirth in the heavens by observing partial restraint with right faith through memory of previous birth or sermons from the heavenly deities etc.
Natural (Akrtrima) Jina Temples of Jambūdvīpa
There are seventy eight natūral Jina temples in Jambūdvīpa as shown below :
1-16 Sixteen temples on Sumem mountain.
17-20 Four temples of Gajadantas in the four oblique directions of Mem mountain.
21-26 Six Jina temples-one each on the six principal mountains like Himavān etc.
27-42 Sixteen Jina temples on sixteen Vakṣāra mountains in Videha region.
43-74 Thirty two Jina temples of thirty two Vijayārdha mountains of Videha region.
75-76 Two Jina temples of the Vijayāradha mountains of Bharata and Airāvata regions.
77-78 Two Jina tempels on the branches of Jambū and Ṡālmalī trees in Devakum and Uttarakuru.
Natural Jina Temples of the Middle Universe
In contrast with Jambūdvīpa, the Dhātaki-khanda and Puṣkarārdha island – continents have two Mem mountains each and, therefore, have double the number of each component. They have, hence, double the number of natural Jina temples. In addition, these two island- continents have two bow-shaped mountains each, which have two Jina temples each.
Besides, there are four Jina temples one in each direction of Mānuṣottara mountain. There are 13 Jina temples each in the four directions on the Kundalavra mountain of Nandiṡvara dvipa (13×4 = 52). There are four Jina temples one in each of the four directions on the Kundalavara mountain of the eleventh Kundalavara Dvīpa.
There are four Jina temples one in each of the four directions on the Rucakavara mountain of the thirteenth Rucakavara dvīpa. All these make up a total of 458 Jina temples (78 + 156 + 156 + 4 + 4 + 52 + 4 + 4 = 458) in the middle universe. I offer my three-fold bowings (mental, vocal and physical) to these temples and the Jina images seated in them.
Kinds of Celestial Beings (Deities)
There are four kinds of celestial deities:
| (1)Mansional (Bhavana Vāsī) | (2)Peripatetic (Vyantara) |
| (3)Astrals (Jyotir-Vāsī) | (4)Graded Empyreans (Kalpavāsī, Empyrean- planed ones) |
Out of these four kinds, the mansional, peripatetic and astrals are called ‘Bhavanatrika’, who reside in lower & middle universe, while the fourth kind ‘the graded empyreans’ reside in upper universe.
The Mansional Deities (Bhavana Vāsī Devas) :
(1) Their Residences
It has been stated earlier that the first earth named Ratna-prabhā has three sections. In its first section (Khara), seven kinds of peripatetic deities reside which exclude their class of Rākṣasas. The nine kinds of mansional deities also reside there excluding their class of Asurakumāras.
The mansional Asura-Kumāras and the peripatetic Rākṣasas have their residences in the second section (Panka) of the Ratnāprabhā earth.
Classes of Mansional Deities
There are ten kinds of mansional deities as below :
| (1)Asura Kumāras | (2)Nāga Kumāras |
| (3)Suparna Kumāras | (4)Dvīpa Kumāras |
| (5)Dik Kumāras | (6)Udadhi Kumāras |
| (7)Stanita Kumāras | (8)Vidyut Kumāras |
| (9)Agni Kumāras | (10)V āyu Kumāras |
Number of Residences of Mansional Deities
There are a total of 7 crore and 72 lac residences (Bhavanas) of the mansional deities as
below:
| (1)Asura Kumaras | (2)Naga Kumaras |
| (3)Suparna Kumaras | (4)Vayu Kumaras |
Jina Temples in the Residences of Mansional Deities
Each of the 7 crore and 72 lac residences has a Jina temple. Thus, there are 7 crore and 72 lac Jina temples in the universe of mansional deities. I offer my three-fold bowings to the Jina images seated in these temples.
Lords of Mansional Deities (Indras)
There are two Indras (Tords) each in each of the ten classes of mansional deities. Thus, there are twenty Indras in all who are graced with all the splendours.
Family of Indras
Each Indra has ten classes of family of deities
| (1) Prati-indra (Indra equivalent) | (2)Trāyastrinṡa (ministers, they are 33 in number) |
| (3) Sāmānika (co-chiefs) | (4) Lokapāla (Guardians, Custodians or Police) |
| (5) Atma-rakṣaka (Body-guards) | (6) Pāriṣadas of three councils (Pāriṣadyas, Councillors) |
| (7) Seven Anīkas (Army chiefs) | (8) Prakīmakas (Sentinels, Citizens) |
| (9) Abhiyogyas (Conveyance providers, attendants) | (10) Kilviṣakas (menials) |
Out of these, the Indra is like a king, Prati-indra is like a prince or heir – desginate, Trāyastrinṣa is like the sons or ministers of Indra, Sāmānika is like the wife or co-chief of Indra, Lokapāla is like the guardian of the Indra system, and Atma-rakṣaka is like a body guard of the Indra. The Indra also has three kinds of external, medial and internal councils like the kings.
The members of these councils are called ‘Pāriṣadas’ (councillors). The Anīka deities are like the army men. The Prakimakas are like the general public, the Abhiyogas are like the servants or slaves for various services and the Kilviṣakas are like Candālas. Out of them, the number of Pratindras is 20 as equal to the number of Indras. Thus, the mansional deities have a total of 40 Indras involving 20 Indras and 20 Prati-indras.
Kinds of Residence of Mansional Deities
There are three categories of residence of mansional deities :
(1)Palaces or mansions (Bhavanas): residences in the Ratnaprabhā earth.
(2)Residences over islands and oceans (Bhavanapura)
(3)Residences under natural surroundings of beautiful trees, ponds and mountains etc. (Avāsa).
Out of the ten classes of mansional deities, the deities of Nāga Kumāra class etc. have all the three kinds of residences as above. However, the Asurakumāra deities have only one kind of residence – mansions. The mansions of mansional deities are there between 2000 Y to one lac Y below the Citra earth. All these mansions are squared (Sama – Catuṣkoṇa). They are 300 Y high and they have an area of numerable and innumerable Yojanas.
Jina Temples
Each of the mansions as above has a 100 Y high peak in its centre. Above these peaks, there are Jina temples which have four gates of entry graced with ruby – red (Padmarāga) potchers, three surrounding walls made of gems and beautified with flags and garlands.
Each of the temples has 108 Jina images in it. The right – faithed deities worship the Jinas daily with devotion to destroy their karmas. The wrong – faithed ones also assume the Jina images as their tutelary deities and worship them daily in various ways.
Palaces of Mansional Deities
There are palaces of mansional deities surrounding the above Jina temples and are composed of excellent gold and gems and have varied shapes and sizes. The details about the fife-span etc. of these mansional deities should be learnt from the Table-12 at the end of the book.
Peripatetic Deities (Vyantara devas) : Their Residences
The following seven classes of peripatetic deities reside in the Khara section of the Ratnaprabhā earth :
| (1) Kinnara | (2) Kimpuruṣa |
| (3) Mahoraga | (4) Gandharvas |
| (5) Yakṣas | (6) Bhūta |
| (7) Piṡācas. |
The Panka section has residences for the Rākṣasa peripatetics. The number of residences of all the peripatetics is innumerable. They are three-foldly classified (as in the case of mansional deities) :
| (1) Palaces or mansions | (Bhavanas) |
| (2) Residences over islands and oceans | (Bhavanapura) |
| (3) Residences under natural surroundings of beautiful trees, ponds and mountains etc. | (Avāsa) |
The mansions are there in the Khara and Panka sections. The Bhvanapuras are there over the innumerable islands and oceans. The Avasās are there in the beautiful natural surroundings.
The peripatetic deities have their residences in the Mem-high middle universe and upper universe. Some of these peripatetics have mansions only, while some others have two kinds of residences and some others have all the three kinds of residences. All these residences have the surrounding fence-walls.
Jina Temples
As the residences of the peripatetics are innumerable, the number of Jina temples are also innumerable. This is so because as many Bhavanas etc. are there, as many Jina temples are also there with one-to-one correspondence.
Functions of the Peripatetics
The peripatetic deities are pastime-loving. Hence, they wander to and fro in the vacant places, crematoriums and cavities of the trees etc. Sometimes, they inflict troubles on the people with whom they have enmity (in earlier birth); sometimes, they also offer help to some with whom they are pleased. When they acquire right faith, they become fearful of sins and they take interest in religious activities also.
The Indras of the Paripatetics
There are two Indras of each of the eight classes of peripatetics. They are as shown below:
(1)Two Indras of Kinnaras : (1) Kimpuruṣa and (2) Kinnara.
(2)Two Indras of Kimpuruṣas : (1) Sat-puruṣa, (2) Mahāpuruṣa.
(3)Two Indras of Mahoragas : (1) Mahākāya, (2) Atikāya.
(4)Two Indras of Gandharvas : (1) Gītarati, (2) Gitarasa.
(5)Two Indras of Yakṣās : (1) Māṇibhadra, (2) Pūmabhadra.
(6)Two Indras of Rākṣasas : (1) Bhīma, (2) Mahābhimā.
(7)Two Indras of Bhūtas : (1) Svarupa, (2) Pratirupa.
(8)Two Indras of Piṣācas : (1) Kāla and (2) Mahākāla.
Thus, the peripatetic deities have sixteen Indras.
Family of Peripatetic Deities
Each of the 16 Indras has eight – fold family deities. They do not have Trāyastrinṣas and Tokapālas as in the case of mansional deities. They have the rest of the eight kinds of family
deities as in the case of mansional deities. Each of the Indra has one Pratindra, hence the peripatetics have 16 Pratīndras. Thus, they have 32 Indras. The peripatetic Indras are engaged in themselves enjoying various kinds of pleasures alongwith their family deities in their residences.
The Foods of Peripatetic Deities
The peripatetic deities like Kinnara etc. and their goddesses have nectary mental food intake. They do not have morsel intake. The deities with a life-span of one Palya years have intake in five days while others having a life-span of ten thousand year have their intake in every two days.
Respiration of Deities
The deities having a life-span of one Palya years have a respiration in every five Muhūrtas and those having a life-span of 10000 years have a respiration in seven Ucchvāsās time-period.
Causes of Birth as Peripatetics
The living beings, who are following wrong paths, who have blemish conducts, who have natural dissociation of Karmas, who die accidential death by fires etc., who have weak passions, who undertake penances amidst five kinds of fires (Pancāgni) and who follow conduct devoid of righteousness, take birth as the peripatetic deities, after their death in the current state.
These deities, sometimes, acquire right-faith also there. Some deities devoid of righteousness are also reborn as one-sensed beings when they die with sorrowful volitions.
Clairvoyance, Power and Proteation of the Peripatetic Deities
The peripatetic deities having the minimum life-span of 10000 years, have the knowledge of clairvoyance upto an area of 5 Kroṡas (10 miles ~ 16.6 kms) and the maximum area of this knowledge may be limited to 50 kroṡas (100 miles).
The peripatetics having a life-span of one Palyopama may have the clairvoyance knowledge upto an area of 1 lac Yojanas in the upper and lower directions. The peripatetics having the minimum of lifespan have the power to kill or save hundred people. They are also capable of uprooting an area of 150 D (900 ft.) and throw it to other places.
The peripatetic deities having a lifespan of one Palyopama can topsy-turvy the six sections of any region like Bharata etc. The peripatetics having a minimum life-span, may have a maximum proteation of 100 forms and a minimum proteation of seven forms. The other deities may proteate upto the whole area of their clairvoyance knowledge.
These deities have an occupancy (or size) of 10 D (60 ft.) They take instantaneous birth termed us Upapāda birth and grow their body like a 16 year old youth in an Antar-muhūrta time and develop all the six completions during this period.
Astral Deities (Jyotir-Vāsī Devas) : Five Classes of Astral deities
There are five major classes of astral deities :
| (1) Sun | (2) Moon |
| (3) Planets | (4)Constellations |
| (5) Stars |
Their heavenly planes i.e. abodes are shining. Hence, they are called astral deities. All of their planes are like semi-spheres or hemi-spheres. All these astral deities are daily circling around the Mem mountain at a distance of 1121 Y or 44,84,000 miles from it.
Out of these deities, the moon, sun and planets are circling around it separately in order in the circumference in the area of 510 48/61 Y of their motion. However, the stars and constellations move in the circumference of their path of motion.
Height of the Astral Deities
The astral planes (abodes) of all the five classes of astral deities are situated within a height of 790 Y to 900 Y from this Citrā earth, i.e. they are located in a height of 110 Y. First of all, there are astral planes (abodes) of stars which are the smallest having a size of 1/4 Kroṡa or 250 miles.
The thickness of these planes is roughly half their size. The planes of Rāhu are located below the moon and the planes of Ketu are located below the sun. It means that the astral planes are moving one over the other within a distance of 4 Pramāṇāngula, PA (1PA = 500 uA or Utsedhāngula; 2000 uA) of the sun and moon.
The planes of Rāhu and Ketu cover in order the planes of moon and Sun in the bright and dark fifteenth days of the month in every six months. This is called ‘Eclipse’ (Grahaṇa). The height etc. of the various astral planes from this earth and their other details like size etc. are given in Table-13 in the end of the book
Deities of the Category of Conveyance Providers (Abhiyogyas)
The astral planes of the sun and moon each are pulled by the Abhiyogya deities in different directions. There are 4000 such deities who pull them in the eastern direction by proteating themselves in the form of lion. Four thousands of them pull them in the southern direction through proteation in the form of elephants.
Four thousands of them pull them in the west through proteation in the form of bulls and four thousands of them pull them in the north through proteation in the form of horses. Thus, the planes of astral deities are being continuously pulled or driven by 16000 conveyance deities.
Similarly, the planes of planets are pulled by 8000 such deities, the planes of constellation are pulled by 4000 such deities and the planes of stars are pulled by 2000 conveyance provider deities.
Speed of Astral Deities
The moon moves with the lowest speed. The sun moves faster than moon, the planets move still faster even than sun. The constellations move faster than planets and the stars move fastest of all the astral deities.
Rays of the Sun
The astral planes or abodes are natural and they are composed of the earth-bodied shining metal. The solar rays are hot because the earth-bodied beings composing the solar disc have the fruition of the physique-making karma of hot light (Atapa).
The lunar disc is basically cool as the earth bodied beings composing this disc have the fmition of the physique-making karma of cold light (Udyota). Hence, the lunar rays are cool. Similarly, the other astrals also have cold rays.
Number of Astral Planes and Jina Temples
In the centre of all the astral planes of the astral deities, there is one Jina temple, in each of them. There are residential mansions of deities surrounding these temples.
These astral planes are 1 Rajju wide and are spread upto the middle univese. Hence, their planes are innumerable and, accordingly, the Jina temples also turn out to be innumerable. Each temple has 108 Jina images. My bowings to all these Jina images.
Area of Motion / Movement of the Sun
The area of movement of the sun runs upto 108 Y inside Jambūdvīpa and 330 48/61 Y inside the Havana ocean. This means that the total area of movement of the sun is 510 48/61 Y (or 2043147 13/61 miles). There are 184 lanes in this areal length. The two suns (of Jambūdvīpa) move in these lanes gradually one in each lane.
Winter and Summer Solistice (Daksināyana, Uttarāyana)
When the sun is in the first lane, the winter solistice starts from the first dark day of Ṡrāvaṇa (July-Aug) month. In contrast, when the sun reaches the last lane, there is the start of summer solistice (normally in January).
The Movement of Sun in a Minute
The sun moves 447623 11/18 miles in a minute.
Sight of Jina Image of the Solar Plane by the CakravartI
When the sun comes into the first lane during its movement, the Cakravartī has a sight of the Jina image seated in the temple of solar plane as the sun is located at a point above the royal palace of Cakravartī at Ayodhyā at that time. The distance of sight of objects of the Cakravarti is 47263 7/20 Y (i.e. 189053400 miles).
Area of Motion of the Moon
There are 15 lanes of moon in the area of motion of the Sun. The moon moves in one lane each day.
Motion of Moon in a Minute
The moon moves a distance of 422796 31/1647 miles in a minute.
Dark Fortnight and Bright Fortnight (Krsna-paksa, Sukla-paksa)
There is the bright fifteenth day when the moon is visible in full. The Rāhu plane moves below the lunar plane. The Rahu covers the fifteen phases (lanes) of moon in 15 days covering one phase each day. At the last day, one phase out of 16 of moon remains uncovered.
This phase is termed as the ‘Dark fifteenth day’ (Amāvāsyā). The Rāhu, then, begins uncovering one phase in the lane each day and uncovers the 15 phases on the fifteenth day which is called ‘bright fifteenth day’ (Pūmimā). Thus, there is the division of the month in the form of ‘dark fortnight’ and ‘bright fortnight’ due to Rahu’s covering and uncovering of the phases of the moon.
The Family of the Moon
Among the astral deities, the moon is the Indra and the sun is Indra-equivalent (Pratīndra or heir designate). Thus, the Indra moon has one Pratīndra (sun), 88 planets, 28 constellations, 66975 crore x crore of stars (66975 x 1014). All these form the family of the moon. Jambūdvīpa has two suns and two moons.
Division of Day and Night
The division of day and night is based on the motion of the sun only. It is only the astral deities like the sun and moon etc., located within the area of Mānuṣottara mountain, which move.The astral deities beyond this mountain are static.
URDHVA LOKA (THE UPPER UNIVERSE)
There is 7 Rajju high upper universe above the middle universe. Infact, the negligible height (1 lac 40 yojans) of middle universe has been derived from the upper universe only. There are 16 heavens (in 8 pairs), 9 Graiveyakas, 9 Anudiṡas and 5 Anuttara abodes or vimānas in the upper universe with Siddha Ṡilā at the top.
Deities of Heavens or Graded Empyreans (Kalpvāsī Devas)
Names of Sixteen Heavens
There are sixteen heavens (Kaplas, graded empyreans’ abodes) named as below :
| (1) Saudharma | (2) īṡāna |
| (3) Sanatkumāra | (4) Māhendra |
| (5) Brahma | (6) Brahmottara |
| (7) Tāntava | (8) Kāpiṣtha |
| (9) Ṡukra | (10) Mahāṡukra |
| (11) Ṡatāra | (12) Sahasrāra |
| (13) Anāta | (14) Prāṇata |
| (15) Āraṇa | (16) Acyuta |
Twelve Kalpas (Residence of Indras of Heavens)
It is stated that
| (1)There are two Indras of the Saudharma-īṡāna | pair of heavens |
| (2)There are two Indras of the Sanatkumāra | Māhendra pair of heavens |
| (3)There is one Indra of the pair of Brahma | Brahmattara heavens |
| (4)There is one Indra of the pair of Tāntava | Kāpiṣtha heavens |
| (5)There is one Indra of the pair of Ṡukra | Mahāṡukra heavens |
| (6)There is one Indra of the pair of Ṡatāra | Sahasrāra heavens |
| (7)There are two Indras of the pair of Anata | Prāṇata heavens |
| (8)There are two Indras of the pair of Araṇa | Acyuta heavens |
The residences of these Indras are known as ‘Kalpas’. Thus, there are twelve Kalpas as there are twelve Indras as above.
Beyond-Kalpa or Non-graded (Kalpātlta) Abodes (or Heavens)
There are 9 Graiveyakas, 9 Anudiṡas and 5 Anuttara abodes or planes or Vimānas of heavenly beings beyond the above sixteen heavens or twelve Kalpas.
There are no classes of deities like Indras etc. there as in case of 16 heavens. Hence, these are called Beyond Kalpa (Kalpātīta or non-graded) heavens. All the deities in them are called ‘Ahamindra’ (I am Indra).
Nine Graiveyakas
The nine Graiveyakas are given below :
| 3 Tower ones | (Adhastana) |
| 3 Medial ones | (Madhyama) |
| 3 Upper ones | (Uparima) |
Nine Anudisas
The nine Anudiṡas are the following :
(1)Four serially-ordered (Ṡreṇī-baddha) :
| (i) Arci | (ii) Arci – mālinī |
| (iii) Vaira | (iv) Vaimocana |
They are in the four directions – one in each.
(2)Four Dispersed (Prakimaka):
| (i) Soma | (ii) Somarupa |
| (iii) Anka | (iv) Sphatika |
They are located in the oblique-directions and, hence, are called dispersed (Prakīmakas).
(3)Aditya in the center of all of them.
Five Anuttaras
There are four heavenly planes of
| (i) Vijaya | (ii) Vaijayanta |
| (iii) Jayanta | (iv) Aparājita |
ne in each of the four directions. The fifth one is Sarvārtha – Siddhi in the center of these four ones.
The Location of Kalpas and Kalpātita Abodes (Vimānas)
The Saudharma – pair is located 1.5 Rajju above the base of Mem mountain.
The Sanatkumāra – pair is located 1.5 Rajju above them. Tater, 6 pairs of heavens are located at a distance of 1/2 Rajju one above the others.
Thus, there are 8 pairs of heavens in 6 Rajjus from the base of the Mem mountain (1.5 + 1.5 + 0.5 x 6 = 6 R). Beyond this, 9 Graiveyakas, 9 Anudiṡas, 5 Anuttaras and Siddha Ṡīlā – all are located in one Rajju above them. Thus, we have the upper world of seven Rajjus.
Number of Empyrean Abodes (Vimānas)
The total number of empyrean abodes in different heavens is 84,97,023 for which the
details are given as below :
(1)No. of abodes in Saudharma Heaven 32 lacs
(2)No. of abodes in īṡāna Heaven 28 lacs
(3)No. of abodes in Sanatkumāra Heaven 12 lacs
(4)No. of abodes in Māhendra Heaven 8 lacs
(5)No. of abodes in Brahma – Brahmottara Heavens 4 lacs
(6)No. of abodes in Tāntava-Kāpiṣtha Heavens 5 lacs
(7)No. of abodes in Ṡukra – Mahāṡukra Heavens 40,000
(8)No. of abodes in Ṡatāra – Sahasrāra Heavens 6,000
(9)No. of abodes in 13th, 14th, 15th & 16th Heavens 700
(10)No. of abodes in the three lower Graiveyakas 111
(11)No. of abodes in the three middle Grai vey akas 107
(12)No.of abodes in the three upper Grai vey akas 91
(13)No. of abodes in Nine Anudiṡas 9
(14)No. of abodes in 5 Anuttaras 5
TOTAL 84,97,023
There is one Jina temple in each of the empyrean abodes . Hence, there are as many Jina temples as the number of abodes . I bow three foldly to all the images in these Jina temples.
Kinds of Empyrean Abodes
There are three kinds of empyrean abodes :
| (1) Indrakas | (2) Serially ordered (Ṡreṇi- baddha) |
| Dispersed (Prakīmakas) |
The abodes in the centre of the heavens are called ‘Indrakas’. The abodes located in different directions are called ‘serially ordered’ ones. The abodes located in the intervals between the other abodes (or in intermediate directions) are called ‘Dispersed’ ones.
Number of Indraka abodes
The Indraka abodes are also called ‘Pratara’ (Layered) abodes . There is a total of 63 Indraka abodes as given below :
(1)No. of Indrakas in Saudharma pair 31
(2)No. of Indrakas in Sanat Kumāra – pair 07
(3)No. of Indrakas in Brahma pair 04
(4)No. of Indrakas in Lāntava pair 02
(5)No. of Indrakas in Ṡukra pair
(6)No. of Indrakas in Ṡatara pair
(7)No. of Indrakas in Anata etc. 4 other Kalpas
(8)No. of Indrakas in three lower Graiveyakas
(9)No. of Indrakas in three middle Graiveyakas
(10)No. of Indrakas in the three upper Graiveyakas 03
(11)No. of Indrakas in nine Anudiṡas
(12)No. of Indrakas in 5 AnuttarasThe names of these abodes are very attractive like Ṛtu, Vimala, Candra etc.
Size of the Empyrean Abodes
All the Indraka abodes have an area (lxb) of numerable Yojanas. All the serially ordered abodes have an area of innumerable Yojanas. In contrast, the dispersed abodes have both types of area – some have an area of numerable Yojanas while some others have an area of innumerable Yojanas.
Colour of the Empyrean Abodes
The abodes of heavens of Saudharma pair are five-coloured. The abodes in the heavens of Sanatkumāra and Māhendra have four colours except black. The empyrean abodes of the heavens of Brahma, Brahmottara, Tāntava and Kāpiṣtha have three colours except black and blue.
The empyrean abodes of the heavens of Ṡukra, Mahāṡukra, Ṡatāra and Sahasrāra have two colours only – yellow and white. Beyond these heavens, the abodes have only one colour of white upto the Anuttara abodes.
Support of the Empyrean Abodes
The abodes of the heavens of Saudharma pair are based on water. The abodes of the heavens of the Sanatkumāra pair are based on air. The abodes of eight Kalpas from Brahma onwards are based on both – air and water.
The abodes beyond the twelfth heaven i.e. Anata etc. upto the Anuttara heavens are based on space only. All this means that the mattergic aggregates have been transformed in the form of air and water etc.
Eight Kinds of Earths
Only eight kinds of Earth have been admitted in Jaina cosmology. Seven earths related with the hells and the eighth one is īṣat – Prāgbhāra which is the earth for the Siddha-Ṡilā. Thus, the heavenly abodes have been admitted as based midway between these earths.
Names of the Heavens
The names of the heavens have been designated on the basis of the name of the Indras living there. For example, the heaven where Saudharma Indra resides is denoted by ‘ Saudharma’ heaven. The similar point should be applied in case of other heavens.
Palaces of Deities
The palaces of empyrean deities are located on the different types of empyrean abodes (Vimānas). They are squared, colossal and they have a variety of shapes and sizes. All these palaces are made of gold and gems like quartz (Sphatika) etc. They have Upapāda-Ṡayyā and seating hall (Asanaṡālā) etc. They are all eternal.
Family of Deities
All the Indras have ten classes of deities in their family
| (1) Pratīndra | (2) Sāmānika |
| (3) Trāyastrinṡa | (4) Lokapāla |
| (5) Atmarakṣa (Body-guards) | (6) Pāriṣada (Councillors) |
| (7) Anīka (Army-men) | (8) Prakīmaka (Citizens) |
| (9) Abhiyogya (Conveyance Provider and other service deities) | (10) Kilviṣaka (menials) |
Each Indra has one Indra-equivalent (Pratīndra). Hence, there are 12 Pratīndras for 12 Indras. Thus, there are 24 Indras in the heavens.
Family of Saudharma Indra
The Saudharma Indra has one Pratīndra, 84000 co-chiefs (Sāmānikas), 33 ministers (Trāyastriniṡa), 4 Lokapālas (Soma, Yama, Vanina, Dhanada), 3,36,000 Atmarakṣa, 72,000 inner councillors, 14,000 medial councillors and 16,000 external councillors.
There are seven kinds of army of bulls, horses, chariots, elephants, foot soldiers, musicians (gandharvas) and dancers. Each of these seven-fold armies, has seven orbits. The Saudharma Indra has 1,06,68,000 bulls. Other components of the army have also the same number.
Thus, he has an army (Amkas) of7,46,76,000. Every Indra is stated to have innumerable citizen deities, serving deities and menial deities.
Airāvata Elephant
The chief of Abhiyogya class of deities of Saudharma Indra is the deity named as ‘Bālaka. This belongs to the category of conveyance provider dieites and it pro-creates a body of ‘ Airavatā’ elephant of a size of one lac Utsedha Yojanas. It has 32 faces (mouths) which are adorated with garlands of shining gems.
Each of the faces has four teeth made of gems. Each of the teeth has one water-pond on it which has the lotus-forest in its centre. There are 32 large lotuses of 1 Yojana size each in each section of the lotus forest. Each of the large lotuses has one (dance and drama) theatre.
There are 32 celestial damsels (Apsarās) dancing in each theatre. This Airavata elephant goes in the celebration of the birth of the Tīrthankaras.
Goddesses of Saudharma Indra
The chief and seniormost goddess of Saudharma Indra is ‘Ṡacī’. There are eight such senior goddesses (Agra deivs). Each of these goddeses proteate 16000 faces of her own. The most beloved goddesses of Saudharma Indra are 32000.
They are called Vallalbhikās (Most Beloved). Each senior goddess has 16000 family goddesses. The Vallabhikās and family goddesses are also capable of proteation of 16000 faces each. In other words, the Saudharma Indra has eight senior goddesses and 16000 goddesses with proteation capacities.
The Royal Court-yard of the Saudharma Indra
The land of the courtyard of Saudharma Indra has a size of 84000 Yojanas. There is a golden platform in this courtyard.
The Sudharmā Hall (Sudharmā Sabhā)
There is one Sudharmā hall in the north – east direction of Indra mansion which is 3000 Kroṡas high, 400 Kroṡas long and 200 Kroṡas wide. It is highly beautiful and the Indra enjoys all kinds of pleasures along with his family deities in this hall.
Jina Temples
There are the excellent Jina temples made of gems in the same north-east direction of the mansion.
The Height of the Body of the Deities
The height of the body of the deities of Saudharma pair of heavens is 7 Hastas, H (10.5 ft.). The height of the body of deities of the Sanatkumāra pair is 6 H, in Brahma pair and Lāntava pair it is 5 If, in Ṡukra – Mahāṡukra-pair it is 4H,in Ṡatāra pair it is 3.5 If, in Anata pair and Arana pair it is 3 H, in three lower Graiveyakas it is 2.5 H, in three middle Graiveyakas it is 2 H, in three upper Graiveyakas it is 1.5 H and in Anudīṡa and Anuttaras it is one Hasta respectively (1 H =1.5 ft.).
Maximum and Minimum Life-span of the Deities
The maximum life-span of the deities of Saudharma pair is 2 Sāgaras. The maximum of life-span in Sanatkumāra pair is 7 Sāgaras, in Brahma-pair it is 10 Sāgaras, in Lāntava-pair it is 14 Sāgaras, in Ṡukra-pair it is 16 Sāgaras, in Ṡatāra-pair it is 18 Sāgaras, in Anata-pair it is 20 Sāgaras, in Araṇa-pair it is 22 Sāgaras.
The life-span increases by one Sāgara each in nine Graiveyakas which has 31 Sāgaras in the last one. The maximum life-span of empyreans in the nine Anudiṡas is 32 Sāgaras and it is 33 Sāgaras in five Anuttara-abodes.
The minimum life-span of deities is said to be equal to the little more than the maximum lifespan of their earlier heavens. The minimum life-span of Ahamindras of the Anuttana abodes is thirty two Sāgaras. The minimum life-span of the deities of the first pair of heavens is one Palya.
Proteation and Clairvoyance
The deities of the first heaven know about the objects upto the flag staff of their abodes above and upto the first hell below through their clairvoyance. This knowledge gradually increases upto the universe channel (Loka-nālī) which the Ahamindras of Sarvārthāsiddhi abodes know.
The proteation power of these deities is limited to the area of their clairvoyance. The deities of sixteen heavens move around wherever they like through their proteation power. The deities beyond Kalpas do not move though they have the capacity to do so.
Sexual Enjoyment (Pravlcāra)
The Sanskṛta term ‘Pravīcāra’ means sexual enjoyment. The deities of the heavens of Saudharma-pair have physical sexual enjoyment (like in this world). The deities of higher two heavens enjoy sex-pleasure by touch only.
The deities of four other higher heavens enjoy sex- pleasure by sight of beautiful faces only. The deities of four other higher heavens enjoy the sex pleasure by listening to the amorous or other kinds of words only. The deities of four other higher heavens (13-16) enjoy sex pleasure only mentally. Beyond these sixteen heavens, there are no goddesses and the deities there have no desire for sex-pleasure.
Heavens of Birth of Goddesses
The goddesses are bom only in the first two heavens of Saudharma and Aiṡāna. The deities beyond these heavens learn about the birth of goddesses for them through their clairvoyance and they carry them to their abodes.
Separation Period (Viraha Kāla)
All the Indras, their senior goddesses, guardian deities and Indra-equivalents have a maximum separation period of six months only. For the rest of deities and goddesses, please see the Table-6 in the end of the book.
Time of Food-Intake of Deities
The deities have mental food intake once in the number of thousand years with respect to their life-span in Sāgara years. The deities with a life-span of Palyaopama have their food- intake once in five days.
Time of Respiration of Deities
The life-span of the heavens of Saudharma pair is two Sāgaras. Their time of respiration is once in two fortnights. Similarly, the other deities have their respiration once in the number of fortnights with respect to their life-span in Sāgaras .
Empyrean Godly Saints (Laukāntika Devas)
They are called ‘Taukāntika’ as they reside in the upper portion of the fifth heaven- Hrahnia. Alternatively, they are called so as they have only penultimate birth for salvation. (They are the terminator of their worldly transmigration in the next birth).
They have eight classes :
| Sārasvata | Aditya |
| Vanhi | Anma |
| Gardatoya | Tuṣita |
| Avyābhadha | Arista |
Their body height is 5 H. Their life span is eight Sāgaras and they have white aureola. They come to the Venerable to eulogise His initiation (i.e. Dīkṡākalyaṇaka) out of their devotion. However, they do not come to them for their other auspicious events. They observe celibacy since birth. They are called Devarṣi (Godly saints).
Deities Entitled to be Liberated after Single Birth
The Indras in the south direction like the Saudharma Indra, the senior goddess Sacī, all the four guardian deities (Tokapālas) of southern Indras, godly saints (Taukāntika) and the Ahamindras of Sarvarthasiddhi – all these take a single rebirth, as a rule, as a human being and attain salvation after destroying the Karmas through austerities.
Birth of the Empyrean Deities
Due to earlier-earned sacredness, the birth in the celestial destinity occurs by the method of special instantaneous method of birth (Upapāda Janma). As soon as the deities are born, there is automatic playing of musical instruments out of pleasure.
The deities become young within an Antarmuhūrta after developing all the six completions. They know all through clairvoyance. Afterwards, they go to the Jina temple after taking bath in a sacred tank and dressing themselves. They offer worship there. The wrong faithed deities also presume the Jinas as family deities and offer worship to them due to prompting by other deities.
The deities of sixteen heavens attend the celebrations of the auspicious events (Kalyāṇakas) of the Tīrthankaras. However, beyond these heavens, the Ahamindras offer their bowings to them with their heads bent in their abodes only. All the details of empyreans are given in Table- 6 which may be seen at the end of the book.
Total Natural Jina Temples and Jina Idols of all the three universe
As mentioned above, there are 7 crore 72 lac natural (Akṛtrima) Jina temples (of Mansional deities) in the lower universe, 458 Jina temples in the middle universe and 84 lac 97 thousand & 23 Jina temples in the upper universe, thus a total of 8 crore 56 lac 97 thousand 481 natural Jina temples are present in three universe.
There being 108 Jina idols in each temple, a sum total 925 crore, 53 lac, 27 thousand, 948 idols are present in the whole universe. I sincerely bow down to all these natural Jina temples & idols. Except these, I also bow down to innumerable Jina temples & idols of peripatetic and astral deities along with numerable constmcted (Kṛtrima) Jina temples & idols of the middle universe.
FIVE FOLD WORLDLY CHANGES
(PANCA PARIVARTANA) OF THE LIVING BEINGS
There are two kinds of the living beings :
(1) worldly or world wanderers and
(2) Liberated (from the world).
The term ‘Sansāra’ (world) is defined as wandering or undergoing the cycle of birth and rebirth in four destinities . The worldly beings are defined as those who live and wander in the four-fold world.
Kinds of the World
There are five kinds of the world :
| (1) Physical (Dravya) world | (2) Locational (Kṣetra) world |
| (3) Temporal (Kāla) world | (4) Birth-based (Bhava) world |
| (5) Modal or Volitional (Bhāva) world. |
The changes related with these worlds are called worldly changes. Accordingly, there are five kinds of changes also.
Physical World Changes (Dravya Parivartana)
There are two kinds of changes in the physical world:
(1) Karmic physical change
(2) Quasi-karmic (No-karma) physical changes.
(a) Karmic Physical Changes
There are five causes of karmic bondage:
| (1) Wrongness (Mithyātva) | (2) Non-abstinence (Avirati) |
| (3) Non-vigilance (Pramāda) | (4) Passion (Kaṡāya) |
| (5) Activities or Yoga. |
Out of them, wrongness and passion are prominent as these are the varieties of deluding (Mohanīya) karma and it is this karma which is the strongest and most prominent out of all the Karmas. The cycle of wandering is stopped in the absence of this Karma.
The living being receives the seven-foldly Karma-convertible mattergic aggregates (Pudgala skandhas) every moment due to these two factors – wrongness and passions. The world is universally pervaded by the karmic variforms (Vargaṇās) but the living being takes in only those ones which are karmically suitable for him. The life-span karma (Ayu Karma) is not bonded every moment.
Hence, the living being receives only seven kinds of Karma – convertible mattergic aggregates every moment. When the induction period (Abādhā Kāla or quiescence period) is over, he enjoys them for the pre-determined duration and, then dissociates them.
A living being received the seven-fold Karma-convertible mattergic aggregates and, after proper induction period, enjoyed them and got them dissociated. Afterwards, he received the acquired, non-acquired or mixed type of these mattergic karma – convertible aggregates, enjoyed them and dissociated them infinite times.
However, when the received mattergic aggregates have the same form, colour, taste, smell and touch and transform into similar karmas as before due to similar volitions, they are called as a form of ‘Karmic’ physical change (of world).
(b) Quasi- Karmic Physical Change
Similarly, a living being received quasi-karmic mattergic aggregates capable of developing all the six completions and formation of three bodies of gross, protean and ejectable categories, bound them, enjoyed them and dissociated them afterwards.
As described earlier, when the same quasi-karmic mattergies of the same colour, taste, smell and touch are recieved by the living being in the same quasi-karmic form, this state is called as ‘Quasi-karmic physical change’. It is said :
“The living being has gradually received, enjoyed and dissociated all the mattergies infinite times in this mattergically changing world.”
Locational Change (Ksetra – parivartana)
All the living beings have taken birth and death infinite times in the 343 Rajju area of occupied space (Lokākāṡa). The locational changes have two varieties :
(1) Self – based locational change (Sva-Kṣetra-parivartana) and
(2) Alien – based locational change (Para-Kṣetra – Parivartana).
Self – based locational Change
A fine general body (one – sensed) being took birth with a minimum size and died after completing his life-span. Afterwards, it takes many births and increases its body size by one by one point until it reaches the size of the largest fish (Mahāmatsya). Thus, the time taken to go from the smallest size upto the largest size is known as self – based locational change.
Alien – based locational change
A smallest – sized (minimum occupancy) and temporally non-completioned (Tabdhaparyāptaka) fine general body (one-sensed) being is bom forming the eight central points of the universe as its body. The same living being is later bom in the same place and same form 2-3 times.
Similarly, he is gradually bom in the same place for a number of times equal to the number of points of the minimum size of innumerableth part of Ghanāngula (GA) and died after enjoying a life-span of a time equivalent to eighteenth part of ones respiration time.
Tater, if he makes the whole universe as his area of birth by gradual increase of his size. The period taken during this process is known as alien – based locational change. It is stated :
“There is no location in all the universe where the living being has not been gradually bom with many sizes in this wandering world of location.”
Temporal Change (Kāla Parivartana)
A living being was bom in the first Samaya of evolution epoch (Utsarpiṇī) and died after completing his life-span. He wandered in the world and, later, was bom in the second Samaya of the second evolution epoch and died again after completing his fife-span.
He wandered again in the world and, later, was bom in the third Samaya of the third evolution epoch and died after completing his life-span. Similar order of birth and death should also be counted for the devolution epoch (Avasarpiṇī). Following this order, the living being is bom and goes dead as many times as the number of Samayas in the duration of twenty crore x crore Sāgaras of the evolution and devolution epochs. The total time taken during the process is known as temporal change.
In other words, the time taken in the birth and death in the first Samaya of evolution and devolution epochs or the time taken in birth and death in the second Samaya of the second evolution and devolution epoch is termed as Temporal change. It is stated :
“The living being, while wandering in world since beginningless time, has been bom and died many times in all the Samayas of evolution and devolution epochs.”
Destinity or Birth-based Change (Bhava parivartana)
The minimum fife span in infernal destinity (Naraka Gati) is ten thousand years. A living being took birth in the first hell with this minimum life-span and died after completing it. He was again bom with the same life-span there and died after completing it.
Thus, the living being was bom in the first hell with this life-span a number of times equal to the Samayas of ten thousand years. Later, he took birth there with life-span of one Samaya more than ten thousand years and died.
Again, he was bom there with a life-span of two Samayas more than ten thousand years. Thus, he completes the maximum life-span of 33 Sāgaras by gradually increasing Samayas in his life-span by one – by – one.
Again, he took birth in the sub-human destinity (Tiryanca Gati) with a minimum life-span of one Antarmuhūrta, and was, then, bom again and again there with the same life-span a number of times equal to the Samayas in an Antarmuhūrta. Thus, he completes the maximum life-span of three Palya of subhuman destinity by gradual increase of a Samaya every time.
Similarly, he completes the maximum life-span of human destinity i.e. three Palya starting from its minimum of an Antarmuhūrta like the sub-human destinity. Similarly, he also completes the life-span of celestial destinity as in the case of infernal one.
However, there is one special point in this case. He completes the life-span of only 31 Sāgaras of Graiveyaka abodes because the maximum life-span there, is 31 Sāgaras only and the wrong-faithed ones are bom only upto these abodes. Thus, the completion of time of life-span of all the destinities is termed as ‘Destinity change’. It is said :
“Due to wrongness, the living being wanders many times in all the destinities from the minimum of infernal life-span upto the maximum life-span of Graiveyakas.”
Modal Change (Bhāva-parivartana)
The modal change takes place due to four causes :
(1) states of activity (Yoga Sthāna),
(2) states of effort on intensity of karmic bond, (Anubhāga Bandhādhyavasāya Sthāna)
(3) states of effort on passions (Kaṣāyādhyavasāya Sthāna) and
(4) state of karmic duration (Sthiti Sthāna).
The states of activity are defined as the comparative degree of activity in terms of the vibrations of the soul points due to mass point bond (Pradeṡa) and configuration (Prakrti) bonds. The states of effort on intensity of karmic bond are defined as the comparative degree of states of passion due to the intensity bond (of karmas).
The states of effort on passions are defined as the comparative degree of passions due to the duration bond. The states of duration are defined as the various types of duration of the bondable karmas. The number of states of activity is equal to the innumerableth part of the Ṡrem. The states of efforts on intensity bond and passion are equal to the innumerable universes.
A wrong-faithed instinctive, five-sensed and completioned living being binds the minimum duration of one Antah-Kodā-Kodi Sāgara (a little less than one Kodā-Kodi-Sāgara) of the knowledge-obscuring karma. This living being has the minimal state of passion, intensity and activity based on this duration. The same living being, then, acquires a second state of activity.
When he completes all the states of activity, the same living being acquires the second state of intensity. His states of activity should also be taken as similar. Thus, he completes all the activity states alongwith all the intensity states. When all the intensity states are completed, the same living being acquires the second state of passion.
The states of activity and intensity should also be taken as similar to the states of passion. Thus, the order of completion of states of activity and intensity should also be taken as per the completion of the states of passion.
On completion of the states of passion, the same living being binds the same Karma with a life-span of one Samaya more than an Antah-Kodā-Kodī Sāgara. The completion of his states of passion, activity and intensity should be known as above.
Thus, the order of completion of the states of passion, intensity and activity of each duration upto thirty crore x crore Sāgaras by gradual increase of one Samaya each time should be known. Similarly, this completion process should be applied in case of all the karmic species and their subspecies.
In other words, all the above states of passion, intensity and activity should be completed as above in case of the each duration point related with each karma and its sub-species starting from its minimum duration upto maximum duration.
The modal change is, thus, defined as enjoying all the durations of all the karmas and their sub-species. The time taken to complete this process is also termed as ‘Modal change’. It is said:
“The living being has wandered in the modal world by acquiring all the states of the configuration, duration, intensity and point bondage due to perversity.”
Thus, the living being wanders in this miserable five-fold world of change due to the defect of wrongness from beginningless to infinite time. When the living being acquires righteousness, the five-fold form of worldly wandering is terminated.
However, if the right- faithed being slips or falls from righteousness, and wanders in the world, he could have this for a maximum period of half mattergy change (Ardha-pudgala-parāvartana). This period is equal to the time of quasi-karmic mattergy change under the category of physical change. However, it is also called infinite as the above time is similar to the infinite time.
Some Special Numbers under the Practical / Apparent Time
We will now describe the nature of time which is observed in various forms in Aryan section of this land. The reality of time is eternal which is characterised by perduration (Vartanā). The perduration is defined as the assisting cause in the transformation of modes of the various realities.
The time unit is very fine like an atom. It is pervaded in all the universe because of its innumerability. It means that the atom of time is located in one-to-one correspondence on each point of the occupied space.
The time has the capacity to get infinite things changed from one state to another. It is due to this, that it is the assisting cause in changes in infinite substances despite its innumerability. This reality of time is the assisting cause in the changes of substances in the same way as the nail below the potters wheel is the cause of its motion.
All the entities of the world undergo changes automatically through their attributes and modes, however, the time becomes merely the assisting cause during the changes. The five realities of the living, non-living, medium of motion and rest and space are called expansive existents (Astikāyas) but time is not so as it is not many- pointed.
Categories of Time
There are two kinds of time:
(1) Apparent (V y avahāra, practical) and
(2) Absolule (Niṡcaya, ideal).
The apparent time functions on the basis of absolute time characterised by perduration. The apparent time is capable to run the ways of the world through its past, present and future forms. This time has many varieties (of units) in terms of Samaya, Avail, Ucchvāsa and Nāṛī etc. It is manifest through the motion of the astral world. The units of Ghatī, Ghantā (hour) and days etc. are all units of apparent time.
Apparent Time
The Samaya is the smallest indivisible unit of time. It is defined as the time taken by an indivisible atom to move from one space point to another immediate space point. The Avail unit consists of innumerable Samayas and the numerable Avails make an Ucchvāsa.
This is also called Prāṇa. Seven Prāṇas make a Stoka. Seven Stokas make a Tava, 38.5 Tavas make a Nālī or Nāṛī or Ghati. Two Ghatis/Nālīs make a Muhūrta. (~ 48 minutes of today). An Antarmuhūrta or Bhinna Muhūrta (Fractioned Muhūrta) is defined as a time equal to a Muhūrta less by a Samaya. Thirty Muhūrtas make a day (of 24 hrs.j. Fifteen days make a Pakṣa or Fortnight. Two Pakṣas make a month. Two months make a season (ṛtu). Three seasons (six months) make an Ayana.
Two Ayanas make a Varṣa or year. Five years make a Yuga or Era. Two Yugas make ten years. When one multiplies 10 yrs. by 10 years, it becomes hundred years. When one multiplies 100 yrs. by 10, it becomes thousand years. Multiplying 1000 by 10, it becomes 10,000 (ten thousand) years. It become a lac of years on multiplication with ten.
When one multiplies a lac years by 84, it becomes 84 lac years which is called Pūrvānga. When a Pūrvānga is multiplied by 84 lac, it becomes Pūrva unit (which is equal to 84 x 105 x 84 x 105 = 7056 x 1010 yrs.j The Pūrva unit multiplied by 84 becomes Parvānga which becomes a Parva on multiplication with 84 lacs. The Parva unit multiplied by 84 becomes ‘Nayutānga’ which becomes ‘Nayuta’ on multiplication with 84 lacs again. ‘Nayuta’ becomes ‘Kumudānga’ on multiplication by 84 which on multiplication with 84 lacs again becomes ‘Kumuda’. ‘Kumuda’ becomes ‘Padmānga’ on multiplying it with 84 and it becomes ‘Padma’ when multiplied with 84 lacs again.
When ‘Padma’ is multiplied with 84, it becomes ‘Nalinānga’ which on multiplication, with 84 lacs becomes ‘Nalina’. On multiplication of ‘Nalina’ with 84, it becomes ‘Kamalānga’ which on multiplication with 84 lacs becomes ‘Kamala’. On multiplying ‘Kamala’, with 84, it becomes ‘Trutitānga’ which on multiplication with 84 lacs becomes ‘Trutita’.
When ‘Trutita’ is multiplied with 84, it becomes ‘Atatānga’ which becomes ‘Atata’ on multiplying it with 84 lacs. When ‘Atata’ is multiplied with 84, it becomes ‘Amamānga’ which on multiplication with 84 lacs becomes ‘Amama’. When ‘Amama’ is multiplied with 84, it becomes ‘Hāhānga’ which on multiplication with 84 lacs becomes ‘Hāhā’.
When ‘Hāhā’ is multiplied with 84, it become ‘Hūhānga’ which on multiplication with 84 lacs becomes ‘Hūhū’ unit. When ‘Hūhū’ is multiplied with 84, it becomes ‘Latānga’ which on multiplication with 84 lacs becomes ‘Latā’ unit of time. When ‘Latā’ is multiplied with 84, it becomes ‘Mahālatānga’ which on multiplication with 84 lacs becomes ‘Mahālatā’.
When ‘Mahalatā’ is multiplied by 84 lacs, it becomes ‘Srī-kalpa’ which on multiplication with 84 lacs becomes ‘Hasta-prahelita’. When this unit is multiplied by 84 lacs, the new unit is called ‘Acalātma’. The value of ‘Acalātma’ is obtained by multiplying 84 with 84 thirty one times (or 8431) and placing 90 zeros on this number or its value is 8431 x 1090 yrs.
Thus, this is the minimum numerable time in terms of years. It could be increased upto the limit of highest numerable number (HNN-Utkṛṣta Sankhyāta). When the number becomes uncountable in terms of years, it is admitted as innumerable in years.
(In fact, it is equal to HNN + 1 yrs.j. It has a number of varieties like Palya, Sāgara, Kalpa & Ananta etc. The Table below shows the different time units as described above :
Numerable Time Units
(A) Smaller Units
| 1. Samaya, S the smallest unit. | 2. Āvah, A Innumerable Samayas |
| 3. Ucchvāsa, U / Prāṇa, P Numerable Avalis. | 4. Stoka, S 7 P |
| 5. Tava, T 7 S | 6. Nāli / Nāṛī / Ghatī, G. 38.5 T |
| 7. Muhūrta, M. 2 G | 8. Day, D. 30 M (24 hrs.) |
| 9. Fortnight, Pakṣa, F 15 D | 10. Month, M 2 F / 30 days |
| 11. Ṛtu / Season, Sn 2 M | 12. Ayana, An 3 Sn / 6 months |
| 13. Year 2 An / 12 months | 14. Yuga, Era, Y 5 years |
(B) Bigger Units
| 31. Atatatānga 8417 x 10 | ||
| 16. Pūrva 842 x 1010 | 32. Atata 8418 x 10 | |
| 17. Parvānga 843 x 1010 | 33. Amamānga 8419 x 10 | |
| 18. Parva 844 x 1015 | 34. Amama 8420 x 10 | |
| 19. Nayutānga 845 x 1015 | 35. Hāhānga 8421 x 10 | |
| 20. Nayuta 846 x 1020 | 36. Hāhā 8422 x 10 | |
| 21. Kumudānga 847 x 1020 | 37. Hūhānga 8423 x 10 | |
| 22. Kumuda 84s x 1025 | 38. Hūhū 8424 x 10 | |
| 23. Padmānga 849 x 1025 | 39. Latānga 8425 x 10 | |
| 24. Padma 8410 x 1030 | 40. Latā 8426 x 10 | |
| 25. Nalinānga 84 x 1030 | 41. Mahalatānga 8427 x 10 | |
| 26. Nalina 8412 x 1035 |
|
|
| 27. Kamalānga 8413 x 1035 “ | 43. Ṡri-kalpa 8429 x 10 | |
| 28. Kamala 8414 x 10 | 44. Hasta-Prahelita 8430 x 10 | |
| 29. Tmtitānga 8415 x 10 | 45. Acalātma 8431 x 10 | |
| 30. Trutita 8416 x 10 |
Definitions and Values of Palya and Sagara Units : Length Units
While describing the body height of family-founders (Kulakaras), deities and infemals, the term Dhanuṣa (D) has been used a number of times. Similarly, the terms ‘Palya’ and ‘Sāgara’ have been used during descriptions of their life-span and separation period. We will
now try to find out the values of these terms.
The Process of Conversion of Angulas, Dhanusas etc. in Pal va and Sāgara Units
The atom or ultimate atom (Paramāmi) is defined as the smallest indivisible unit of mattergy. The infinite times – infinte ultimate atoms form a length unit known as Avasanāsanna. On this basis, we have several other higher length units on the basis of which we find the value of Angula or other units as shown in the Table below.
Value of an Angula Unit of Length
Unit Value
| 01. Ultimate atoms, UA The smallest unit of length. | 02. Avasannāsanna, AV Infinite times infinite UA |
| 03. Sannāsanna, S 8 AV | 04. Trutireṇu, Tr 8 S |
| 05. Trasa- reṇu, Ts 8 Tr | 06. Rathareṇu, R 8 Ts |
| 07. Hair-front (Bālāgra) of Max. Enjoyment Landers, Um 8 R | 08. Hair front of Medial Enjoyment Landers, Uh 8 Um |
| 09. Hair front of Min. Enjoyment Landers Jn 8 Uh | 10. Hair-tip of Action Landers Kh 8 Jn |
| 11. Likṣā, Li 8 Kh | 12. Yūkā, Y 8 Li |
| 13. Java, J 8 Y | 14. Angula, A (uA) 8 J |
Three Kinds of Angulas (Finger – tips)
There are three kinds of Angulas :
| (1) Utsedhāngula, uA | (2) Pramaṇāngula, pA = 500 uA |
| (3) Atmāngula, aA |
The Angula mentioned in the Table is called uA and one pA = 500 uA. The Atmāngula is defined as the (length of the) Angulas of men in Bharata and Airāvata regions in different periods.
What Type of Angula is Used in Measures
The uA is used to measure the heights of the body of living beings of all the four destinities, the size of residences of all the four kinds of deities and dimensions of cities etc.
The pA is used to measure the sizes of island-continents, oceans, mountains, altars, rivers, tanks or ponds, earths and regions like Bharata etc.
The aA is used to measure the sizes or dimensions of sieves (Jhārī), pitchers, mirrors, bamboos (Flute, pipes), dmms, animal-driven carts, beds and beddings, ploughs, pestles, swords, javelins, thrones, arrows, flower – stalks, camaras, kettle drums, seats, umbrella, human residences, cities and gardens etc.
Value of Dhanusa Unit, D
Six Angulas (uA) make a Pāda, Pa; 2 Pādas make a Vitasti, V; 2 Vitastis make a Hasta, H; two Hastas make a Rikku (yard), R; two Rikkus or 4 Hastas make a Danda or Dhanuṣa, D (aph. 2 yard ~ 6ft. -183 cm.) and two thousand Dhanuṣas make a Kṛoṡa, K (~ 2 miles – 3.32 kms). The units from uA onwards are tabulated in Table below.
Length Units From Angula Onwards
6uA 1 Pada, Pa
2 Pa = 1 Vitasti, V
2 V = 1 Hasta, H Ṇ 1.5 ft.)
4 H 1 Dhanuṣa, D (~ 6 ft.)
2000 D 1 Kroṡa, Kr (~ 2 miles)
4 Kr 1 Yojana, Y (~ 8 miles)
500 Y 1 Mahāyojana (~ 4000 miles), MY.
4.13×1046 1 Vyavahara Palya, vP, yrs.
4.13 x1051a. 1 Uddhara Palya, uP
4.13 x1051a.. 1 Addhapalya, aP
1015 P 1 Sāgara, S Here a., a., represent different types of innumerables.
The Value of Yojana, Y
The Table above indicates that 4 Kroṡas, Kr make a smaller Yojana, Y (~ 8 miles). It becomes a Mahāyojana, MY when it is multiplied by 500 i.e. 1 MY ~ 2000 Kr or 4000 miles.
The Value of Palya, P
Calculate the volume of a round pit of 1 Yojana (~ 8 miles) diameter and 1 Y deep:
The volume 1 Y circular area = 7tr2 h r : Area of circle = 7tr2 = 7t d2 / 4
Circumference = 27tr = 7td = Vl0= 19/6
Area = nr2 = n (d2/4) = (19/6) x 1/4
Volume = n (d2/4) h = (19/6) x (1/4) x 1 = 19/24
Tet there be three such pits. Now, densely fill the first circular pit (Palya) with the indivisible soft hair fronts prepared by cutting crores of soft hair-fronts of 1-7 day – bom ram of maximal enjoyment land. The number of these soft hair-fronts has been calculated to be equal to 41,34,52,63,03,08,20,31,77,74,95,12,192×1018.
The Vyavahara Palya, vP is defined as the time taken for taking out all the hair fronts from the pit at the rate of one hair-front per hundred years.
The Uddhāra Palya, uP
Divide each of the hair-fronts in the uP pit into number of parts equal to the Samayas of innumerable crores of years and fill them densely in the second similar pit as above. The time taken for taking out all the hair – fronts at the rate of one hair-front per Samaya is called ‘Uddhāra Palya’ (uP).
Addhā Palya, aP
Now, divide of the hair-fronts of the second pit into the number of parts equal, again to the Samayas in innumerable years and fill them densely in the third pit. The time taken for taking out all the hair fronts from the pit at the rate of one hair-front per Samaya is known as Addhā Palya, aP.
The dimensions of island – continents and oceans are measured through Uddhāra Palya units.
The life-spans of infemals, sub-humans, humans & deities and duration of karmas is measured through Addha Palya units.
Sāgara Units, S.
It has also three varieties of the same name as Palyas and each of them is related with a factor of 1015(10 crores x crores) as shown below :
| (1) Vyavahāra Sāgara, vS = 1015 vP | (2) Uddhāra Sāgara, uS = 1015 uP |
| (3) Addhā Sagara, aS = 1015 aP |
It means that one Sāgara corresponds to 10 Kodā-Kodī Palyas. One should keep the definition and values of these units in mind, (of Palya, Sāgara and Dhanuṣa etc.) to understand the values of the life-spans and heights of the family founders, infemals and deities etc.
Where are the Liberated Beings Situated in the Three-fold Universe ?
The Eighth Earth : There is the eighth earth named as ‘lṣat-Pragbhara’ at the apex of the three tier universe. It is 1 Rajju wide, 7 Rajju long and 8 Yojanas thick. It means it forms the last part of the universe and is included in it.
Abode of the Salvated Ones (Siddha-ṡilā)
In the centre of this eighth earth there is the abode of the salvated ones i.e. Siddha Ṡilā which is silvery and having a shape of half moon (concave) with a diameter of 45 lac Yojanas. Its thickness in the centre is 8 Yojanas. The thickness has variability in other parts upto the end.
Its upper level is plane but the planarity changes in its lower parts. The Siddha-region is there at a distance (interval) of 12 Yojanas above the abode of Sarvārtha-Siddhi.
Abode of the Salvated Ones (Siddha Nivāsa)
The abode of the salvated ones is at a height of 7050 D from the level plane of the eighth earth. The maximum height of the Salvated ones is 525 D (-3100 ft.) and the minimum is 3.5 Hastas (~ 5.25 ft.) The thickness of rarefied air layer is 1575 D. If one multiplies this number by 500 and, then, divides it by 1500, one gets the maximum occupancy of the salvated ones as 1575 x 500/1500 = 525 D.
It is because the D unit of occupancy has a value of 4 H and the D value of the world of the salvated ones is 500 times this value. If one multiplies the above thickness by 500 and divides it by nine lac, we get the minimum height:
1575 x 500 / 900000 = 7/8 D = 3.5 H
There are infinite salvated beings with minimum, medium and maximum height in the area occupied by a living being. The heads of all the salvated beings are similar in the upper portion of the rarefied air layer. Their heads may be dis-similar in the lower part of this air- layer.
After moving the suitable distance for their abodes, all the salvated beings get situated separately at the end of the universe without sticking with each other and in a space like the internal space of a mould. The salvated ones have incomparable nature. They are accomplished, eternal, stainless, diseaseless and associated with pure knowledge. They know all the entities simultaneously all the times.
The Pleasures of the Salvated Ones
The pleasures of enjoyment – landers are infinite times the pleasures of Cakravartīs. The pleasures of Dharaṇendra are infinite-times more than the pleasure of enjoyment landers. The pleasures of Tord of deities are infinite times more than them.
The Ahamindras (deities of Graiveyakas, Anudiṡas and Anuttara abodes) have infinite times pleasure than the Indras. Add collectively the infinite times pleasures of present, past and future of all the above categories.
Even the pleasure of a moment of the salvated beings is infinite-times more than the above collective pleasures. This is mere a statement only. This is because the pleasures of others are associated with perturbance while those of the salvated ones are unperturbed. Thus, it should be understood that their pleasures can not be expressed through language.
In this section of Exposition on Cosmology and Sciences, we have described the threefold universe, five-fold world-based changes, units of time and length and nature of the world of the salvated ones. The readers desirous of further knowledge about them should study the texts of Tiloya-Paṇṇati, Triloka-Sāra and Jambū-dvīpa Paṇṇati etc.
