A REEVALUATION OF SPACE & TIME DESCRIPTIONS IN JAIN ANNALS

By Amit Jain
email amitritu@me.com
ABSTRACT

This paper is aimed at analyzing various verses from Jain Annals that tend to explain
the structure of space and time in this theology.

The specific purpose of this paper is to explain that the current interpretation of Jain
annals, which claims that planet Earth is flat with Mt Meru in its center, and two sets
of sun and moon roving around it is wrong. This paper then presents an alternate
model, which is in sync with the findings of modern science and is also in tune to the
message of the scriptures.

INTRODUCTION

Since the day science proved that our earth is not flat and that it revolves around sun,
we Jains have been in intense debate over the structure of the universe as presented in
our annals. Its because the structure, as we have been interpreting based on
descriptions of our annals does not match the finding of the science.

This has created a rift in the Jain circles. The analytical nature of our theology does
not permit us to accept any believe that does not support rational analysis. But at the
same time, we find it hard to refute the words of Jina as He was an omniscient, and
thus cannot be wrong.

The above findings, and their mismatch with the current interpretation of Jain annals
tend one to conclude that either:
- Jina did not had any knowledge of this universe and its operation and just
guessed whats happening out there based on observation from Earth or from
faulty theories already prevalent
- Or the interpretations we have been doing thus far of His Sutras are wrong and
the same needs to be reinvestigated.

This paper is an attempt to introspect the annals and introduce an alternate model that
is based on the Sutras of Jina, and is also in sync with modern science and its
findings. This model tends to convey that the current interpretation of Jain Sutras on
cosmology is wrong on below points:
- Interpreting Bharat-Kshetra1 as India is wrong and not in sync with Jain
annals.
- Interpreting Jambudvipa2 with Earth is wrong and not in sync with Jain annals

This paper tends to conclude that

- Jambudvipa is actually this entire multiverse of which our planet earth is a
part off.

1 That part of Jambudvipa where Jina was born
2 The (celestial) island which contains Bharat-Kshetra

1
 - There may exist two suns and moons, but the second set is not in our part of
the universe.
- Mt Meru is the central axis of cosmos on which our multi-verse revolves
around and thus is not on planet earth.
- The revolving of our part of world (Bharat-Kshetra) around Mt Meru leads to
Kala-Chakra3.
- This universe is revolving in nature that leads to self-repeating epochs.

WHY SHOULD WE REEXAMIN THE VERSES ON TIME AND SPACE

1. Why is it important for Jains.

A Shramana4, by the very virtue of the fundamentals of this theology, cannot

believe in any believe which fails the investigation of scientific findings or
rational analysis. This is because such a belief, just based on reverence to
someone is regarded as blind faith and is called Vanyik Mithyatva5. As per
Jina, the stepping-stone of spiritual growth referred to as Samkit6, is not
possible to achieve till the person lives in any type of Mithyatva7.

Thus either Jains need to be right on all verifiable scientific and rational
analysis, or this religion falls under its own weight.

Furthermore no intelligent person would ever believe in the non-verifiable

claims like existence of heavens and hells, or the concepts like Karmas8,
Samvar9, Nirjara10, Moksha11 etc., if the verifiable claims of that theology
have already been disapproved?

So its of utmost importance for Jains to solve this riddle.

2. Why should scientific community pay and attention to what Jina said about
this cosmos?

Jain annals refer to existence of three such substances in universe, which are
relatively very new discoveries of science. These are Pudgal12, which is same

3 The wheel of time leading to various self-repeating epochs
4 An ancient Indian theology which now manifests itself as Jainism & Buddhism
5 A faulty sight which believes in traditions and believes without rational

analysis
6 Right Insight
7 Wrong Insight
8 After-effect of ones actions (Karmic-bondage) which leads to rebirth
9 Stoppage of influx of Karmic-bondages
10 Annihilation of past Karmic-bondages
11 Liberation from the cycle of birth & death
12 One of the six substances that constitute this universe. Shows the special

property of fusion (pud) & fission (gal)

2
 as matter, Adharma-Dravya13, which is same as gravity & Dharma-Dravya14,
which is same as dark-matter.i

Mention of these substances in annals that are around two thousand six
hundred years old is no ordinary feat. If the preceptor of these annals was right
about them being the constituents of this universe and responsible for its
operations, then there is no reason why He would be wrong about the balance
things that He told about our cosmos.

Thus solving the mystery of Jain cosmology is very important as in it may lay
burry some still unknown facts about our universe and thus they can act as a
guide towards further exploration of the same.

The Similarities
Before proceeding further, its important to understand the similarities of the
above marked three substances with modern scientific findings as it will help
us in solving the puzzle of Jain cosmology.

Pudgal & Matter

The word pud means to add and the word gal means to subtract. Pudgal
has been defined in Jain annals as a substance that exhibits the property to
fuse or to break up. This property of adding up or fusion or breaking apart
or fission is the central most trait of matter. Furthermore, pudgal like
matter, in Jain annals is defined to be made up of parmanus, which is
defined as the smallest possible unit the matter could be broken into. Thus
pudgal can be described to be same as matter.

Adharma-Dravya & Gravity.

Explaining Adharma-Dravya, Jina says:

It permits the stability of matter in universe in just the same fashion

as Earth permits the stability of objects over it.ii

Today we know that its the force of gravity that leads to stability of objects
over Earth and that its also the force that leads to stability of all the celestial
structures up there.

Thus the similarity between Adharma-Dravya and gravity is not hard to

point and the same can be referred to as similar in nature.

Dharma-Dravya & Dark-matter

Explaining Dharma-Dravya Jina says:

13 One of the six substances that constitute this universe and leads to stability of

the same.
14 One of the six constitutes of the universe that provides the medium of motion

for movable substances (matter & Jiva).

3
 Just as in this world water acts as the medium of motion for the
fishes; similarly in this universe Dharma-Dravya acts as a medium of
motion for matter.iii

Jain annals further claim that unlike matter, this substance is

Devoid of attributes of taste, color, smell, sound, & touch. It pervades the
entire universe, is one piece, huge & is at all points.iv

Today we know that its the dark-matter that leads to movement of matter
and that its a special type of matter which pervades the entire universe and
does not exhibit any property of matter like taste, color, smell, sound, touch or
mass.

Thus on the basis of the above similarities, it can well be established that
the substance which science refers to as Dark-matter is the same as Dharma-
Dravya described in Jain annals.

The understanding of these above similarities will help us understand the

structure of this universe as described by Jina The omniscient.

THE MISTAKES IN THE CURRENT EXPLANATION OF JAIN ANNALS

1- Interpreting Bharat Kshetra as geographic India

Shri Jambudvipa Pragyapti Sutra marks the Bharat Kshetra as a region of
Jambudvipa that has following characteristics:
o Its situated south of Mt Chul-Himvat, north of southern Lavana
Ocean, west of eastern Lavana Ocean & east of western Lavana
Ocean. In its center is Mt Vetadeya. v
o Shape of Bharat-Kshetra is semi circular. Southern part of Bharat-
Kshetra touches the Lavana Ocean in east and west.vi
o The Northern part of Bharat Kshetra is shaped like a bed. It touches
the Lavana Ocean from both sides and Mt Rishab-Koot in its center.vii
o Mt Vetadeya, river Ganga and river Sindhu divides this region in six
parts.viii

Now if we compare this description with the geographic India, then in spite of
a fake resemblance, in general this description does not match. If we equate
Himalayas with Mt Chul-Himvat, Deccan plateau with Mt Vetadeya, the
Indian Ocean with Lavana Ocean and Mt Aravali with Mt Rishab-Koot, then
the river Ganges does not flow north and south of Deccan Plateau as described
above. Furthermore the southern India is not exactly semi circular and is more
of a triangle shaped peninsula. Furthermore the Aravali ranges are not in the
center of northern India as described above.

The description of geographic India has not changed in past 2600 years, and
Jina, being the son of a king, would certainly be educated of geography of the
area where He was born. If He was describing the geographic India as Bharat-
Kshetra, then He could not have done such mistakes.

4
 Thus it can be said that the Bharat-Kshetra is not the geographic India.

2- Equating Jambudvipa with planet Earth

Shri Jambudvipa Pragyapti Sutra clearly marks Jambudvipa as a separate
entity then our planet Earth.

Jambudvipa is referred to as an island and not as a planet. The Sutras that

define this island states as under:

Jambudvipa is the first among all the islands and is situated in the
center of the middle world. Its the smallest among all the islands and
is complete round like a moon or the wheel of a chariot.ix x

Now if we analyze our Earth with the above description, there is no match. Its
not the first planet in any sense. Its also not the center of our universe as our
solar system is located in just a far off corner of our galaxy. Furthermore,
there is no central mountain of our planet.

Thus the two cant be referred to as equal and all explanations that seem to
suggest so are faulty.

Reason for these mistakes

Jina was an omniscient, and because of this virtue, could clearly see how this
universe is and the way it operates. However the persons to whom this
knowledge was being imparted, were not so. Thus the terminology He would
have used should be such that its possible for the audience to visualize and
comprehend whats being talked about.

Say for example, if we need to explain how an airplane looks like to someone
who has never seen one, then in most likelihood we will explain it using the
example of a bird. Its because an airplane exhibits a lot of properties like a
bird. However it does not make airplane a bird in the literal sense of the word
and if the person who is thus explained, starts believing that airplane is a form
of a bird, then he will be grossly mistaken.

The same probably is the mistake we Jains have been making from long time.
Jina used certain terms to explain us how certain celestial bodies look like, but
we took them literally. Say for example the term island. Jambudvipa has
been referred to as an island. When Jina would have used this word, then He
would have meant to say that it looks like an island in the Ocean of space and
didnt actually mean to say that its an island of continuous landmass in literal
sense of the word.

Today as we see the outer space through our telescopes, we see that this
universe is made up off various galaxies and they look like islands in outer
space. If we could somehow move beyond our universe and see how it looks
from there, then probably, it too will look like an island in the middle of
Ocean of empty space. Thus when Jina would have referred that the middle
world is made up of various islands, He probably would have meant that this

5
 universe looks like made up of various island like celestial structures. But
since we humans took this term literally and assumed that these structures are
continuous stretch of landmass, we misinterpreted the whole structure.

Whats the proof that Jina would have used metaphorical figure of speech to
explain us the celestial structures?

There is a Sutra of Jina that reads as under:

Just as its not possible to explain a concept to a non-Aryan without

using a non-Aryan language, same way its not possible to explain the
concepts of beyond (Paramarth) without practical (vyvhaar) point of
view.xi

Thus, based on the above Sutra, it may be said that for Jina, the words were
not as important as the concept or message that He wished to convey. Thus
there is every possibility that the words like island (dvipa) that He used to
explain celestial structures were just metaphorical representations of celestial
bodies and not literally what these words mean.

List of Metaphors used to explain celestial structures

Below are the few of the metaphorical terms used by Jina that we will be using
in this paper along with probable explanation of what they really would
represent.

Island
Jina refers to existence of various islands that constitute the middle world. As
discussed above, it doesnt mean that they are a stretch of land as the islands
we see here on our planet. This term was used by the omniscient to describe a
concentration of matter (pudgal) at specific portions of space similar to
galaxies.

Thus when ever the term island appears, it should be read as a concentration of
matter (pudgal) caused because of a force of gravity (Adharma-Dravya)
central to that specific concentration.

Sun, moon & stars

Just as sun moon & stars visible from our planet represents a set of all visible
celestial bodies, same way when Jina uses this phrase, it should mean to
express all the celestial bodies visible in space from the surface against which
its referred to.

Mountain
Just as mountains are the single greatest structure on our planet, same way
Jina would have used this word as a metaphor to define some huge and
massive celestial structures of our universe, which is gigantic in proportion to
other celestial bodies in that region (island).

River

6
 Rivers divided the landmass into various regions and act as natural frontiers to
them. Same way Jina would have used this word metaphorically, to define
certain sections of our universe that divide a region into various portions.
Furthermore, just as rivers help carry goods from one part of a land to another,
rivers as defined by Jina in outer space are probably vast unrestricted sections
of Dharma-Dravya (dark-matter) that help in transportation of matter (and
soul) from one section of the region to another, unhindered by any
gravitational pull (Adharma-Dravya) of any other celestial body.

Ocean
Just as on our planet, Oceans are a massive stretch of water that divide one
continent from another, same way Jina would have used this term to explain
vast stretches of nothingness in outer space. These must be regions which have
no other substance or almost negligible amount of any other substance, except
for dark-matter (Dharma-Dravya).

Fort
Forts are the frontiers of any region that hinder access into them. Thus when
Jina used this term, He should have meant a natural frontier that prevents entry
into specific regions of the universe. They must be different from giant
celestial structures like mountains, or massive wide stretches referred to as
rivers and also from vast stretches of nothingness referred to as Oceans above.
In most likelihood, they could be massive rings of asteroids or comets that
circle specific regions and thus pose as a natural hindrance for entry into that
region.

THE SUTRAS REEXAMINED

Now, with the above explanations of various terms used to define various regions of
outer space, lets start exploring what Jina had to say about our universe.

The Middle World15

A general view that Jain annals give of this universe is as under:

a) Mt Meru is at the center of the (middle) world surrounded by Jambudvipa,

in form of a circle (like the wheel of a Chariot), forming a diameter of
100,000 yogans.16 There are two sets of sun, moon and stars revolving
around Mt Meru. While one set works, other set rests behind Mt Meru.xii

Now, if we visualize the middle world as per the description above, then the image
that appears is similar to our solar system, with sun in its center and planets roving
around it. Or just like that of our galaxies, with black hole in its center and stars
roving around it.

Same way, Jain annals claim that we have a huge celestial structure referred to as Mt
Meru, right in the center of our middle world with gravity so immense, that it makes
everything that exists in the middle world, be it stars, or galaxies, or even parallel
universe revolve around itself is a fashion that (when seen standing over that

15 The part of the world where humans, animals, birds, insects & plants reside
16 A measurement of length. Exact distance it donates is not known.

7
mountain), only one set of them is visible at any point of time. Its this set of visible
and non-visible universe that is referred to as metaphorical sun, moon & stars
above.

To understand this structure of middle world better, we need to take the example of
our planet Earth surrounded by celestial bodies (sun, moon & stars) all around. Just as
when standing over any part of earth, we happen to see the celestial bodies only above
us while the other set rests behind the surface of our planet, same way, in middle
world, if we stand over the surface of Mt Meru, then at any point of time, just one set
of celestial bodies (the metaphorical Sun Moon & Stars) are visible as the other sets
behind the surface of Mt Meru.

This, first among all celestial structure, with a massive Mt Meru in its center, and two
sets of celestial bodies roving around it is referred to as Jambudvipa. Lets represent it
with Diagram A as attached below.

Jambudvipa The Island of Roseapple Trees

Jina says:
b) Jambudvipa is the first among all the islands and is located in the center
of the three lokas (heavens, middle world & hell). Its the smallest among
all the islands. Is round like a full moon (or the wheel of chariot). Has the
diameter of 100,000 yojans.and is surrounded from all sides by Fort
Jagati.xiii

The above Sutra claims that the Jambudvipa is exactly in the middle of all the three
worlds. Lets remember that its referred to as an island. As we defined above, island
should be read as a collection of celestial bodies that is formed by the virtue of
gravitational forces (Adharma-Dravya) of a super structure in its center. Jambudvipa
is the first and the smallest of all such celestial structures (islands) that surround Mt
Meru, and is round like a full moon or the wheel of a chariot.

So as per the above analysis, Jambudvipa is not a piece of a continuous landmass, but
a celestial structure, which contain two sets of celestial bodies (referred to as sun
moon & stars metaphorically in Point-a above).

Thus, Jambudvipa can be referred to as:

- Either a galaxy, (which from our telescope do appear like islands in outer
space).
- Or a universe with multiple galaxies with a celestial superstructure in its
center referred to as a mountain.
- Or even a multiverse with, multiple universes in itself.
Whatsoever it may be, its not a piece of land, but a celestial super structure. We will
try and decipher what among the above three (galaxy, universe or a multi-verse) is its
exact structure as we proceed.

Furthermore, Jina claims that Jambudvipa is surrounded by Fort Jagati. This must
represent rings of asteroids and comets, which is so dense that it acts like a fort that
protects this island.

8
Bharat-Kshetra Our home
Jina says:
c) (within this Jambudvipa there is a Bharat-Kshetra) Its south of Mt
Himvant, north of Southern Lavana Ocean, west of eastern Lavana Ocean
and east of western Lavana Ocean..xiv

The above Sutra presents that amid the celestial bodies of Jambudvipa, which
surround the Mt Meru, there is another mountain referred to as Mt Himvant.

Since Mt Himvat is a part of the celestial bodies (metaphorical sun, moon & stars),
then as per Point-a above, it must also be roving around Mt Meru. To the south of
this Mt Himvant, lies the section of Jambudvipa that is called Bharat-Kshetra. (Its
the part of the universe where we live). This section of Jambudvipa is surrounded by
Lavana Ocean on its balance three sides.

We discussed above that Oceans have been used as a figure of speech by Jina to
define vast stretches of nothingness or space, which have no other substance, or just
negligible amount of any substance except for dark-matter (Dharma-Dravya). Thus it
can be interpreted that Bharat-Kshetra represents the end part of the celestial island
called Jambudvipa and beyond it, towards south there exist a massive stretch of empty
space referred to as Lavana Ocean.

Jina further describes Bharat-Kshetra as under.

d) ..In the center of Bharat-Kshetra, there exist Mt Vetadeya which

divides the Bharat-Kshetra into two halfs. There also exist two rivers
named Ganga & Sindhu that further subdivides the region into three parts
each side of Mt Vetadeya. Collectively, Bharat-Kshetra constitutes just the
190th part of Jambudvipa.xv

From the above verse, the structure of Jambudvipa starts taking shape. The
metaphorical sun, moon and stars referred to at Point-a above, now starts revealing
their true nature. The southern most part of this island is described to have another
mountain called Mt Vetadeya, which due to its gravity (Adharma-Dravya), keeps the
Bharat-Kshetra in shape just the same way as Mt Meru does for the whole of
Jambudvipa.

Thus it can be called that Mt Vetadeya forms a sub-island within the island formed by
Mt Meru. And since the metaphorical sun, moon & stars, or in other words, all the
celestial bodies that surround Mt Meru revolves around it, thus it may be called that
Mt Vetadeya also revolves around Mt Meru and in this process also makes Bharat-
Kshetra rove around the same.

Thus we can refine the Diagram-A we discussed above adding the info we have
received so far. Lets name this as Diagram B as attached.

Note the term river used above. As discussed above, this should represent sections
within Bharat-Kshetra, which are devoid of any Pudgal (celestial bodies, matter) and
thus offer unrestricted movement due to the forces of Dharma-Dravya (dark matter).

9
Jina then moves on to further describe the Bharat-Kshetra as being semicircular from
southxvi and rectangular from north with another mountain named Mt Rishab-Koot in
its northern portion.xvii

Thus the structure of Bharat-Kshetra could be defined as per Diagram C below.

As per Jain annals, Jina was born in this Bharat-Kshetra of Jambudvipa. So our planet
should be in this part of the universe. But as we look around in our universe through
our telescopes, we do not happen to see any super gigantic structures that can be
called as Mt Vetadeya, which is claimed to be in the center of the Bharat Kshetra. If
its a celestial structure so huge, that it makes all celestial bodies rove around itself,
then it cannot remain hidden. Nor do we see any specific sections of universe that
could be metaphorically called as rivers. So how do we explain their presence?

Until a few decades ago, till the time science had not discovered that there were
galaxies beyond our milky way, they assumed that our milky way is the only
universe. But now, with the increase in our technology, we are able to see that our
milky way is just one of the odd 100 billion galaxies out there. But till the point they
actually discovered it, these 100 billion galaxies were regarded as non-existent. So, a
proof of non-appearance of an object cannot be regarded as a proof that it does not
exist.

Using the above rule, it can be said that probably its also true about the Mt Vetadeya
& the rivers mentioned by Jina. Mankind has yet to develop technology that could see
far enough for these parts to become visible.

The above claim tends to convey that the entire universe which we see out there, is
just one of the six parts of Bharat-Kshetra and as we peep down further into the space,
we would eventually discover both metaphorical rivers and the mountains.

The above claim is indeed mindboggling. It tends to convey that the entire universe
we see, with over 100 billion galaxies, is just one of the six parts of a region called
Bharat-Kshetra of this mighty universe. This Bharat-Kshetra in turn is just the 190th
part of a region of our cosmos referred to as Jambudvipa. This Jambudvipa in turn is
just the first and smallest of many islands in the part of the universe that is referred to
as middle world, where we humans and similar other alien races reside. This middle
world in turn is just the smallest portion of this entire cosmos referred to as
Lokakash17 in Jain annals. (See Diagram D below).

Now this makes our universe really huge. Huge to a degree that just makes our
imagination go haywire. Its so unfathomable that one might just want to dismiss the
same as a mere assumption. But then lets not forget that this knowledge is an
interpretation of Sutras of a person who explained 2600 years ago the concepts of
gravity, dark matter and fusion-fission properties of matter. So before we dismiss the
above Sutras, its worth giving them further analysis.

The above model claims that middle world of this universe, the part in which we
humans live, has a giant celestial structure referred to as Mt Meru in its center and the

17 The complete universe.

10
entire middle world revolves around it. This model tends to represent that this
universe is revolving in nature. This model does make sense because everything in
this universe seems to be revolving around something else. Be it moon revolving
around Earth, or planets revolving around stars, or stars doing the same around their
respective black holes. So at the first sight, the model of revolving universe does
seems perfectly logical and reasonable.

However the current scientific findings seems to disagree and believe that this
universe started from a singularity and is constantly expanding. The basis of this
belief is the observation of red-shifts in the movement of galaxies. This observation
tends to suggest that galaxies are moving away from each other leading to vindication
of the belief that they started from one point and are constantly moving away from
each other.

But if we observe this movement based on the above model of revolving universe,
then this movement may simply be accorded to movement of galaxies on their own
orbits, moving away from each other. Its also worth noting that some galaxies also
exhibit blue-shifts which seem to suggest that they are moving closer to each other
and will eventually collide. This may also just be a wrong assumption because the
blue-shifts observed may be because of galaxies moving towards each other, but on
their own respective orbits. xviii

I have tried explaining this phenomenon using Diagram E below. Thus it may well
be said that the model of revolving universe is in tune with the findings like red-shifts
and blue-shifts observed in our universe.

The Time Angle

Furthermore, this incomprehensible vastness of our cosmos is further supported by a
similar immeasurable time spans in Jain annals. These time spans are measured using
a special term called Palyopam18. Its span is calculated using the below method:

e) If a pit one yojan long, one yojan wide and one yojan deep is tightly filled
with finest hairs of a new born, one to seven days old; then the time taken
to empty this pit by taking out just one hair every hundred years is referred
to as palyopama.xix

Now such a timeframe can be referred to as practically uncountable, but still its not
infinite. Its so because at some point of time, the pit will empty. As per Jain annals,
Ten Thousand Trillion of such palyopama then makes one sagaropama. Together,
these two special units of time (palyopama & sagaropama) are used in calculating the
movement of celestial bodies (the metaphorical sun, moon & stars) across Mt Meru.

To sum up the discussion thus far, lets jolt down some of the findings we have made.
These are as under:
- Our planet earth exists in the part of the world referred to as Bharat-Kshetra
- The entire universe we see out there, with its assumed 100 billion galaxies
constitute just a one of the six parts of Bharat-Kshetra.

18 A unit of time in Jain annals that can be referred to as uncountable

11
 - Bharat-Kshetra has a huge central celestial structure referred to as Mt
Vetadeya that keep all these known and yet to be discovered galaxies and
regions together.
- Bharat-Kshetra is a part of the island called Jambudvipa and constitutes 190th
portion of the same.
- Jambudvipa has in its center a huge celestial structure called Mt Meru, which
makes all the celestial bodies, including the Bharat Kshetra revolve around
itself.
- The units of time used for calculation of these mega celestial super structures
are referred to as palyopama & sagaropama.

Other Celestial structures of Jambudvipa

Bharat-Kshetra, the part of the world we discussed above, is just one of seven parts
that constitute Jambudvipa. The Jain annals describe the balance regions as under:

f) Jambudvipa is divided into seven regions (Kshetras) 1) Bharat-Kshetra,

2) Airavat-Kshetra, 3) Haimavat-Kshetra, 4) Hairanyat-Kshetra, 5)
Harivarsh-Kshetra, 6) Ramyakvarsh-Kshetra, 7) Mahavideh-Kshetra.
(Also) there are six Varshdhar Mountains (which divide Jambudvipa into
seven distinct regions).xx

We interpreted above that all the galaxies we see above, along with its yet to be
discovered rivers, mountains & galaxies constitute just Bharat-Kshetra. Beyond this
region there exist six more regions. Together these seven regions constitute the region
of the universe that is called as Jambudvipa The Island of Roseapple Trees.

The above Sutra further claims that these seven distinct regions are created because of
six Varshdhar Mountains. So collectively, this region should look like Diagram-F as
attached. The Jain annal Shri Jivajivabhigam Sutra further claim that each of these
regions (Kshetras) has areas that support intelligent human life forms along with
animals, birds, insects and plants.

We discovered in Point-a above that all the metaphorical sun moon & stars that
surround Mt Meru revolve around it.

In the Point-f above, we discovered that the metaphorical sun moon and stars being
talked about are actually the various regions of this Jambudvipa, of which one part is
referred to as Bharat-Kshetra the region where we Earthlings live. Thus, it may well
be interpreted that Bharat-Kshetra, which includes our planet earth, also revolves
around Mt Meru.

Kala-Chakra
Another proof from Jain annals that seem to suggest this revolving nature of universe
is the theory of Kala-Chakra.19

Kala-Chakra is defined as a time span, with self-repeating, never-ending epochs,

which our part of the universe passes through - unabated. These epochs are divided

19 Revolving wheel of time.

12
into two sets, with six each in the increasing phase of Kala-Chakra and six each in the
decreasing phase of the same. Each of these epochs is suppose to have its own distinct
characteristic that leads to changes in climatic conditions and resulting pleasures &
pains in the whole of Bharat-Kshetra, including our planet.xxi

These conditions are so diverse, that at one point of time, our planet appears to be a
living heaven, with conditions that resemble the Garden of Eden in the Abrahamic
religionsxxii and at some point of time it becomes so painful that our plants becomes
like a living hell.xxiii

Now, if we analyze the possible reason of this never ending, self repeating epochs,
then a proof of possible revolving nature of Bharat-Kshetra will not be difficult to
interpret.

Its somewhat similar to self-repeating seasons on our earth. Today we know that the
reason of the same is the revolving nature of our planet across the sun. Similarly, it
may be possible that epochs change in a self-repeating cycle because of revolving
nature of Bharat-Kshetra across Mt Meru.

One complete circle of these epochs is referred to as Kala-Chakra. (see Diagram-

G). The time required to achieve this complete circle is 20,000 Trillion Sagaropama.

Now, thats a huge amount of time. But when seen in relation to the sheer size of our
universe (Jambudvipa), then the two seems in sync with each other and seem to
support each other.

The Alternate Model

Based on the above analysis of description of Jambudvipa and Bharat-Kshetra along
with time scales mentioned in Jain annals and self repeating nature of epochs, it may
be said that Jambudvipa referred to in these texts is actually a massive island
universe with six distinct regions that houses planets which support intelligent
human life forms. Each of these regions is separated by massive celestial structures
referred to as Varshdhar Mountains. Collectively, this universe, with all its seven
distinct regions, revolves around Mt Meru, and one such complete roving is referred
to as Kala-Chakra.

Mystery of two suns & two moons in Jain annals.

Jain annals, in spite of using the terms like sun, moon & stars metaphorically, also
specifically refers to existence of two suns and two moons in Jambudvipa. The below
Sutra is a proof of this.

g) In Jambudvipa there are two moons, two suns & fifty-six nakshtras.xxiv

The above Sutra, unlike the Point-a we discussed above clearly point towards the
presence of two suns and two moons.

Until now, based on the popular believe that Jambudvipa is our planet Earth, this
Sutra led the Jain scholars to believe that there are two suns and moons that rove
around earth and as the first sun sets, the next day its the second sun that appears in

13
sky and as the second sun sets, the first sun again appears the third day. They
advocated the same theory for moon too.

The above believe has been proven to be completely unscientific and baseless by
modern science.

However, if we interpret sun as a life giving star and moon as a satellite orbiting a
planet with human population then the above Sutra can be decoded; as there may be
more then one sun like star that supports life on a planet and there may be more then
one planet with human life form with an orbiting moon around it.

The below Sutra supports this claim and explains that the second sun and moon being
talked about, is not in Bharat-Kshetra, but in another part of Jambudvipa.

The Sutra states as under:

h) If we divide this Jambudvipa from east to west and from north to south in
124 mandals, then in 1/4th part of south-east and north-west of this mandal,
and 800 yojans above this extremely memorable part of this rattan-prabha
prithvi (planet), there appear two suns.xxv

Based on the above model, when we analyze Jambudvipa as an island universe, then
the above Sutra clearly points out that the two suns being talked about are in two
different areas of this island universe. The first (the one in the south-east) is in our
part of the universe, the Bharat-Kshetra (which as per the Point-c discussed above
is the southern most corner of Jambudvipa), and the second in the opposite part of it,
and in most likelihood the Airavat-Kshetra.

Same way the second moon, being talked about in Jain annals, as per Shri Chandra
Pragyapti Sutra is not in Bharat-Kshetra - the part of the universe where our Earth is
situated.

So this above model of seeing Jambudvipa as an island universe solves the above
riddle too.

References of other Island Universes in Middle World

Our Island Universe, The Jambudvipa discussed above is just the first and the
smallest of all dvipas (island universes) that constitute the middle world. Jain annals
refer to existence of many more such islands and surround Mt Meru like rings, one
after the other

The first eight of these are as under:

1)Jambudvipa, 2) Ghatki-Khanda, 3) Puskarvardvipa, 4) Varunvardvipa,
5) Kshivardvipa, 6) Ghrutvardvipa, 7) Ikshuvardvipa & 8)
Nandishwardvipa.

Collectively, as per Shramana-Jain annals, all these island universes that rove around
Mt Meru constitute the middle world. Above it lays various layers of heavens where
demigods reside. Underneath it lays various layers of hells in which demons live.

14
Collectively, these three parts put together are called Lokakash. Beyond that there
lays empty space referred to as Alokakash.

These expansions are beyond the scope of this paper and thus are not being discussed
here.

CONCLUSION
Based on the above analysis, it may be said that in Jain annals:
- Bharat-Kshetra is the whole of visible universe we see above, including the
parts yet to be discovered.
- Jambudvipa mentioned in Jain annals is the island-universe and is made up of
seven distinct regions referred to as Kshetras and has a giant celestial
structure called Mt Meru in its center.
- All the regions (Kshetras) that make the island-universe of Jambudvipa
revolve around Mt Meru.
- Bharat-Kshetra is one such region (Kshetra) that revolves around Mt Meru.
- One complete circle of Bharat-Kshetra on its orbit around Mt Meru leads to
one Kala-Chakra.
- The second sun and moon marked in Jain annals is not in Bharat-Kshetra, the
part of universe where we Earthlings live.

ACKNOWLEDGEMENTS
A special thanks to Dr Jeoraj Jain, author of the book Lokakash Eik Vegyanik
Anushalin & author of the paper Scientific interpretation of Jain Lokakash Map.xxvi
It was during my discussions with him on this subject in which he inspired me to
write this paper. He also reviewed this paper and made some very important edits.

15
 16

i Jain, Amit. Guide to Godhood The Roadmap to Moksha. 2014, Pg 166-173
ii Samansuttam, Sutra 634, pg 203
iii Samansuttam, Sutra 632, pg 201
iv Samansuttam, Sutra 631, pg 201
v Shri Jambudvipa Pragyapti Sutra, Chapter 1, 8th Sutra
vi Shri Jambudvipa Pragyapti Sutra, Chapert1, 10th Sutra
vii Shri Jambudvipa Pragyapti Sutra, Chapter1. 25th Sutra
viii Shri Jambudvipa Pragyapti Sutra, Chapter1, 8th Sutra
ix Shri Jambudvipa Pragyapti Sutra, 1st Chapter, 3rd Sutra

17

x Shri Jivajivabhigam Sutra, Question No 13, 4th Sutra
xi Saman Suttam, Sutra No 38
xii http://Wikipedia/Jain Cosmology
xiii Shri Jambudvipa Pragyapti Sutra, Chapter1, 3rd Sutra
xiv Shri Jambudvipa Pragyapti Sutra, Chapter 1, 8th Sutra
xv Shri Jambudvipa Pragyapti Sutra, Chapter 1, 8th Sutra
xvi Shri Jambudvipa Pragyapti Sutra, Chapter 1, 10 Sutra
xvii Shri Jambudvipa Pragyapti Sutra, Chapter 1, 25th & 26th Sutra
xviii Jain, Amit. Guide to Godhood The Roadmap to Moksha. Pg 163-165
xixhttp://en.encyclopediaofjainism.com/index.php?title=Ostensive_Expression_of

_Measures_in_Anuyogadharhaim&stable=1
xx Shri Jambudvipa Pragyapti Sutra, Chapter 6, 5th & 6th Sutra
xxi Shri Jambudvipa Pragyapti Sutra, Chapter 2, 3rd Sutra
xxii Shri Jambudvipa Pragyapti Sutra, Chapter 2, 9th Sutra
xxiii Shri Jambudvipa Pragyapti Sutra, Chapter 2, 43rd Sutra
xxiv Shri Jambudvipa Pragyapti Sutra, Chapter 7, 2nd Sutra
xxv Shri Surya Pragyapti Sutra, Chapter 2.1
xxvi http://www.herenow4u.net/index.php?id=91515

18