How big is the universe?

-------------------------------------------------------------------------- ________________ The Universe - The universal space, according to the Jaina reckoning is in the shape of a man standing with his feet apart and arms akimbo. As can be seen in the figure on the facing page, it is in the shape of two truncated cones, with their bases joined together, placed over another truncated cone. The distance from top to bottom is fourteen Rajju and the width at the base is seven Rajju, at the widest part between the top and the middle the width is five Rajju and that at the top and the narrowest part in the middle is one Rajju. This is the measure of the universal space in which exist all the heavens (Svargaloka), hells (Naraka-bhumis), the humanlands (Manuşyaloka) and the abode of the perfected souls (Siddhaloka) It stands to logic that the lower half of the universal space, known as Adholoka, is occupied by the seven hellish grounds inhabited by the denizens of hells, the middle part of the universe, called Madhyaloka, is where the human-beings and the animal existence reside. The upper near half of the universal space is taken up by twelve Vaimānika heavens, nine Graiveyaka heavens and five Anuttara-vimāna heavens where the respective gods reside in all their heavenly splendour. The Siddhaloka or the abode of the liberated perfect souls is in the uppermost portion of the universe, beyond which there is nothing but non-universal space. The one Rajju wide cylindrical space in the middle from top to bottom of the universal space is known as Tras-nāļi and it is the only space in which the mobile living-beings of the universe are found. Rest of the space is filled with either the inanimate entities or the immobile living beings of the one-sensed variety. KSETRA LOKA (SPATIAL UNIVERSE): 229 Page #258 -------------------------------------------------------------------------- ________________ The Siddhaloka At the very apex of the universal space is the abode of the liberated perfect souls known as Īsatprāgbhāra Prthvī or Siddhaloka. It lies 12 Yojana above the Sarvārthasiddha, the topmost heaven. It is of shiny white colour, forty-five hundred thousand Yojana in diameter and eight Yojana thick in the middle, which tapers down to the thinness of a fly's feather at the edges. The universal space extends up to one Yojana above this land and the liberated souls reside in the rarest atmosphere in the uppermost sixteenth part of this space over the Siddhasilā. The Upper Universe - The upper part of the universe that is above the middle universe and extends upwards up to somewhat less than seven Rajju are located the heavenly grounds where the gods of various categories reside. These are - 1. Heavens of the twelve types of Kalpa Vaimānika gods, 2. Nine Graivaiyaka heavens, and 3. Five Anuttara-vimāna heavens. (The gods of the Bhavanapati, Vāņavyantara and Jyotiska categories reside in the nether and the middle parts of the universe respectively). 1. Twelve Kalpa--Vaimānika Heavens - Directly over the middle universe are the twelve Vaimānika heavens. They are 1. Saudharma, 2. Īśāna, 3. Sanatkumāra, 4. Mahendra, 5. Brahma, 6. Lāntaka, 7. Mahāśukra, 8. Sahasrāra, 9. Anat, 10. Prāṇat, 11. Ārana, and 12. Acyut. 2. Nine Graivaiyaka Heavens -- 1. Sudarsan, 2. Amogha, 3. Suprabuddha, 4. Yaśodhara, 5. Vatsa, 6. Suvatsa, 7. Sumanasa, 8. Somanasa, and 9. Priyadarśan. 3. Five Anuttara-vimāna Heavens - 1. Vijaya, 2. Vaijayanta, 3. Jayanta, 4. Aparājit, and 5. Sarvā rthasiddha. 230 : JAINISM: THE CREED FOR ALL TIMES Page #259 -------------------------------------------------------------------------- ________________ The Middle Universe - According to Jaina cosmology, this part of the universe, which is also known as Tiryak-loka is one Rajju wide and 1800 Yojana thick (900 Yojana above the middle level and 900 Yojana below it). It has innumerable oceans and continents in the form of concentric rings. Right in the middle is the continent called Jambū-dvīpa that is one hundred thousand Yojana in diameter and, which is surrounded by the Lavana-samudra or the salty ocean, which is two hundred thousand Yojana in diameter. The outermost ring of the Madhyaloka is the ocean known as Svayambhū-ramana samudra. This middle universe is the habitat of the human-beings as well as the creatures of the animal kingdom. One of the subcontinents of the Jambū-dvīpa is Bharatksetra or the land of our residence. The Bharataksetra - Our subcontinent of Jambūdvīpa is somewhat more than 526 yojana wide which is divided into two halves by a great mountain range known as Vaitādhya that runs from east to west. The northern half of the subcontinent is irrigated by two great rivers called Gangā and Sindhu that flow eastwards and westwards respectively and finally into the Lavaņa-samudra. These two rivers and the Vaitāļhya mountain divide the Bharatkşetra into a total of six parts, by conquering which a king could earn the title of Cakravartī. The land of our

contrarily, Analysis of Liberation-path imagined by Other Sects Further, they (the monists) describe the nature of Moksha (liberation) also wrongly and of various types: The one type of Moksha (liberation) is this "In the abode of liberation (Vaikuntha-dham), the Thakur along with Thakurani enjoys different sensual pleasures. If one reaches there and remains engrossed in their service, so this his Moksha. But this is contradictory. Firstly, the Thakur himselfis said to be indulging in sensual pleasures like other worldy persons. So, the Thakur also is portrayed like a king. Moreover, He has to be attended by others which shows the dependence of Thakur. And if the devotee even after Moksha remains a servant then it is just like being servant. How would there he be happy on being dependent? Hence, this type of Moksha is also not possible. Another type of Moksha is stated thus : "In Moksha the self becomes similar to God”. So, this too is wrong. If the other Jivas are also found separately similar to God then there would be many Gods. Who would then be the creator and destroyer of the universe? If all are accepted to be Gods then due to rise of different desires, contradiction will arise amongst them. And if only one God is there then equality is not proved; one who has some deficiency will remain restless for attaining higher status from lower status; how will then he be happy? As the difference between a small king and a big king is found in the world, so similarly, the difference between a small Page #206 -------------------------------------------------------------------------- ________________ CHAPTER-V God and a big God would be found in the liberated state also, but this is not possible. 171 Yet, another type of Moksha is described thus: "In Vaikuntha (liberated state) there is a light (Jyoti) similar to the flame of a lamp; there in that light this light, gets united. So, this concept, too, is wrong. The light of the lamp is of material and inanimate form; how is such kind of light possible there? And on union of one light with the other light, whether this light (Jyoti) exists or gets destroyed? If it remains existing then the light (Jyoti) will go on increasing then there will be decrease-increase in the light (Jyoti).and if it gets destroyed then how can such an act be believed to be worth achieving due to which our own existence gets destroyed? Therefore, this concept also is not possible. One other form of Moksha is this: "The soul is Brahma only; on destruction of Maya's (illusion) cover, liberation gets manifested". So, this concept also is wrong. When he was under the cover of Maya, then was he one with Brahma or separate from him? If he was one then Brahma himself became Maya (illusion) and if he was separate then on destruction of Maya he gets united with Brahma; thereafter, his separate existence remains or not? If it remains then the omniscient would definitely be knowing his existence to be separate; then you should say them to have got united due to their meeting together, but from spiritual or realistic point of view they are not united. And if his existence is lost then who would like to get his own existence destroyed? Therefore, this concept too is not maintainable. Yet, another kind of Moksha is advocated by many people thus: "On destruction of intellect, etc. Moksha is attained". It means the knowledge did not remain dependent on mind and senses, etc., which are the limbs of the body. This statement is possible on eradication of sex, anger, etc., impure dispositions and if the sentience is also believed to have ended there then how can the inanimate condition like stones, etc. be accepted as beneficial? Moreover, by adopting good means, the knowledge increases, then on adopting much better means how could the destruction of the act of knowledge be acceptable? And in the universe, the greatness of materialism (inanimateness) is not more than the greatness of the consciousness (animateness). Therefore, this concept also is not true. Page #207 -------------------------------------------------------------------------- ________________ 172 MOKSHA MARG PRAKASHAK In this way, they (the monists) describe Moksha (liberated state) in various ways by imagination. But they do not know the reality; rather misconjecturing the mundane state as the liberated state, they prate according to their will. Thus, in Vedanta (monistic theory), and other sects, the form of Moksha is described pervesely. A Discussion about Mohammedanism And in Mohammedanism also, false interpretations are found in the aforesaid manner. As they, the monists, believe Brahma to be an ubiquitous, one faultless and the creator and destroyer of all, similarly, these (Mohammedans) believe Khuda God. And as they (the monists) believe the incarnations of God, similarly these (Mohammedans) believe the Paigamberas (prophets). As, they (the monists) assert that Brahma takes an account of Punya-Papa (virtues & vices) of Jivas and

point of view, it is not proper to speak of space and the rest as the supporter and the supported. But this is not improper. The idea of the supporter and the supported applies even to things which come into existence at the same time. For instance, we speak of colour etc. in the pitcher and hands etc. in the body. Now what is the universe ? That is called the universe, wherein the substances such as the media of motion and rest are seen to exist. Space is divided into two parts, the universe-space and the non-universe-space. The universe has been described. Space in the universe is the universe-space. And beyond it is the infinite non-universe-space. The distinction between the universe and the non-universe is based on the presence of the media of motion and rest. If the medium of motion does not exist in the universe-space, there can be no certain cause of movement. And there can be no distinction of universe and non-universe. If the medium of rest does not exist, there can be no cause assisting rest. Things will not be stationary, or there will be no distinction of universe and non-universe. Therefore, owing to the existence of both the media of motion and rest, the distinction of universe and non-universe is established. The extent of their pervasiveness is mentioned next. PASTATT: Eficat 1 The basin is prior to the plums. But from the Jaina point of view all substances are uncreated, self-existing and beginningless. Hence the question of space being prior to the other substances does not arise. Such a view is untenable from the Jaina standpoint. Page #171 -------------------------------------------------------------------------- ________________ PERVASION OF SPACE BY FORMS OF MATTER 139 Dharmādharmayoh krisne (13) 13. The media of motion and rest pervade the entire universe-space. The word 'entire' indicates all-pervasiveness. The media of motion and rest are not situated in the universe like a pitcher in a house. These two pervade the entire universe (without leaving any inter-space) in the manner of oil in the sesamum seeds. And these two interpenetrate without any obstruction, as these are possessed of the capacity of immersion'. The material objects having form are different from the non-material substances such as the medium of motion. These extend from one unit of space to numerable, innumerable and infinite units of space. What is the nature of accommodation of material objects ? एकप्रदेशादिषु भाज्यः पुद्गलानाम Ekapradeśādişu bhajyaḥ pudgalānām (14) 14. The forms of matter occupy (inhabit) from one unit of space onwards. The compound of one and unit of space is one unit of space. That, which has one unit of space as the beginning, is beginning with one unit of space. The accommodation of forms of matter in the space-points of ākāśa is in diverse ways. From the nature of the compound one unit of space is also taken. For instance, one elementary particle (paramāņu) occupies ona unit of space. Two particles either combined or separate occupy one or two units of space. Three particles either combined or separate occupy one, two or three units of space according to the nature of the molecular combination. Similarly, molecules of numerable, innumerable and infinite atoms are accommodated in one, countable and countless units of space. Now, it stands to reason that the non-material substances such as the media of motion and rest can both be accommodated in the same place at the same time without obstruction. But how is it possible in the case of material objects? It is possible even in the case of material 1 This is possible because the media of motion and rest as well as space are non-material, Page #172 -------------------------------------------------------------------------- ________________ 140 PERVASION OF SPACE BY THE LIVING objects, as these are capable of immersion or condensation and of taking subtle forms. For instance, the lights from several lamps in a room intermingle. It should be understood in this manner from the authority of the scriptures also. It has been said as follows. “The universe is densely (without inter-space) filled with several varieties of infinite times infinite forms of matter of subtle and gross nature in all the directions (i. e. horizontally and vertically)." What is the nature of penetration of souls in space ? असंख्येयभागादिषु जीवानाम् ॥ १५ ॥ Asamkhyeyobhāgādişu jīvānām (15) 15. The Souls inhabit from one of innumerable parts of the universe-space. 'In the universe-space' (lokākāśe) is taken over from sutra 12. The universe-space is divided into innumerable parts. Each part may be taken for a unit of space. The souls occupy from a single unit of space? onwards. For instance, one soul inhabits one unit of space. Similarly, one soul can permeate two, three, four, five units of space up to the extent of the entire universe. But all the souls taken together permeate the entire universe. Now a contention arises. If one soul occupies one unit of space, how can

only watch very little and then only carefully selected programs of high cultural value. - But don't kid yourself. Even watching a little TV thoroughly undermines your ability to recognize the lines of action leading to inner expansion. For Personal & Private Use Only Page #237 -------------------------------------------------------------------------- ________________ 236 KARMA - THE MECHANISM APPLICATION Get rid of these debilitating machines. You fully need to extract your consciousness from their paralyzing power if you seriously intend to discover any of the higher realities within yourself. 6 - Live vegetarian Many experience more subtle insights once they completely switch to vegetarian food. So - give it a try. Don't eat any kind of meat or fish for two solid months. You should feel the effect 4 to 6 weeks after the switch. Then decide whether you prefer the clarity of mind, the lightness of your body and the easiness of comprehension you now experience to the fleeting taste of meat or fish - and make your decision permanent. But - if you go for this test - become 100% vegetarian for this time. Don't break your intent even once or for any (social) reason during this period. Otherwise you might not feel any effect. Water only boils at 100° Celsius, - below this temperature nothing will start. Do it wholeheartedly. 7 - Be courageous - don't fear And finally - be courageous in your quest for higher stages of development. Fear is always only acquired. And most of the time it is entirely groundless. Sure, - any conscious confrontation with situations whose outcome is uncertain and unforeseeable may cause initial fear or apprehension. Don't be afraid of this 'initial fear' itself. Don't permit fears to run your life. You cannot escape fear by avoiding situations you believe will produce fear. This merely directs this negative emotion towards other situations, persons or objects. For Personal & Private Use Only Page #238 -------------------------------------------------------------------------- ________________ APPLICATION WHAT TO DO 237 Courageously confront your fears, realize how unnecessary they are, and then be free of them. Pericles - Athenian admiral and statesman (495-429 BC) successfully defended Athens against overwhelming outside aggression and brought about its highest bloom. He lived true to his words - 'Knoweth - the secret of happiness is freedom, but freedom's secret is courage. For Personal & Private Use Only Page #239 -------------------------------------------------------------------------- ________________ For Personal & Private Use Only Page #240 -------------------------------------------------------------------------- ________________ Checklist for Real Growth To cut out - copy - carry with you - realize General 1- recognize the many insights you already have 2- always go for the highest choice 3- really do what you intend to do 4 - make a list - arrange it - realize it - complete it 5- live instead of only watching TV 6- live vegetarian 7- be courageous - never fear Dissolve existing karma / prevent new karma - conduct your activities consciously -be aware of your personal behavior - consider the needs of others - fundamentally rethink your situation - - prevent: - rage (anger) - arrogance (pride) - deceiving others (manipulation) - addiction (greed) - dissolve: - prejudices, intolerance, laziness, skepticism etc. - persevere when confronted with difficulties - maintain equanimity - re-evaluate deep-seated attitudes - be open to new influences - rise above personal boundaries: - think big, act big - receive the love of others and give love - direct thoughts and actions towards real freedom - From 'How TO DISSOLVE KARMA' KARMA - THE MECHANISM For Personal & Private Use Only Page #241 -------------------------------------------------------------------------- ________________ Re-thinking Our Situation - Everything we confront in this world is transitory and sub ject to change. - As long as we focus on limiting themes of life, we attract restrictions (karma) and experience them. - The sequence of bodily existences we presently experi ence significantly restricts our potential abilities. - Only we cause all the situations and actions we experience. - Our consciousness is fundamentally different from the non-living elements (matter, time, space etc.) that enable us to experience activity (karma) within this universe. - Our present state of incarnation inhibits the perception of our real, majestic self. - Our longing for limiting activities (karma) is the main cause for our bodily existence. - We can stop this longing (for new karma). - We can dissolve our prejudices, strong negative emotions, laziness, intolerance etc. (our existing karma). - What do we expect of this universe? - What is the purpose of reality - and do we live up to our part in it? - How often do we gain access to effective methods that free us from all karmic restrictions? - From "HOW TO DISSOLVE KARMA' - KARMA -

they enjoy for a * Einstein's general theory of Relativity was published in 1915. One interesting story is told about the explanation of relativity. Mrs. Einstein did not understand her husband's theories. One day she asked, "What shall I say is Relativity ?" The thinker replied with an unexpected parable, "When a man talks to a pretty girl for an hour it seems to him only a minute, but let him sit on a hot stove for only a minute and it is longer than an hour. That is Relativity." However it is not as simple as that. The theory has brought revolutionary changes in the fundamental concepts of mass, length, time and space; it has supplied a key to the better understanding of the mysteries of the Universe. The size, the mass and the shape of the Universe have been ascertained with the aid of this theory. Here are some of the results : The mass of the Universe= 21430000000000000000000000000000000000000000000000000000 gms. (931 gms. = 1 Indian seer). The radius of the Universe= 1010000000000000000000000000 cms. or 1,068 million light-years. Light-year is the distance in miles which would be covered by a ray of light in one year at the rate of 186,000 miles per second. This number represents the velocity of light. One light-year --5865696000000 miles. The number of electrons in the Universe 1290000000000000000000000000000000000000000000000000000000000000000000000 0000000 (total number of digits is 80) (Electron is the tiniest particle of matter discovered by modern science). Page #240 -------------------------------------------------------------------------- ________________ 228 An Epitome of Jainism time the fullness and joy of life, but their life is short. Our mental picture of the universe is constantly undergoing modification and change. Science is ever giving it a new shape. Science is not a structure in which only the ornamental details of secondary importance are changing. Such a picture of it would be not only sad and dreary, but quite wrong. The joys of creative work and the joys of scientific knowledge and of an appreciation of scientific principles and laws lie in their eternal youth and change. Change is progress, the road upwards leading through error and mistake. We change or modify theories in order to bring within their ambit an ever wider range of facts and to obtain an ever greater degree of agreement with observation”. The reader may well note the great contrast between the never changing laws of Nature enunciated by the Jain Tîrthamkaras and the ever changing theories of modern science. In view of this fact, it is never wise to reject what at present seems to be contradictory against the theories of science. Science is ever sounding the bell : “We are beginning to appreciate better, and more throughly, how great is the range of our ignorance". "Truth is what the scientist aims at. He finds nothing at rest, nothing enduring, in the universe. Not everything is knowable, still less is predictable. But the mind of man is capable of grasping and understanding at least a part of Creation."* Then there is another important feature introduced in Science by the great Theory of Relativity. Einstein has very beautifully differentiated between 'true' and 'really true'. To quote his own words "Is it really true that a moving rod becomes shortened in the direction of its motion ? It is not altogether easy to give a plain answer. I think we often draw a distinction between what is true and what is really true. A statement which does not profess to deal with anything'except appearances may be true t; a statement which is not only true but deals with the realities beneath the appearances is really true.” According to Einstein, we can know the truth, but not the real truth or absolute truth. The following illustration taken from the domain of physics will make the point clear: Imagine a stationary conductor charged with electricity placed anywhere upon the surface of the earth. There exists an electric field round a charged conductor. In other words, it means that if any other conductor charged with electricity is brought in the neighbourhood of the former, the latter will be attracted or repelled depending upon whether it is charged with the opposite kind of electricity or of the same kind. It is well to bear in mind that there is no magnetic field round a stationary electric charge, i.e. a * The Restless Universe by Max Born, Page 278. † In the terminology of Jaina Scriptures 'True' refers to aTETT HY (Vyavahâr Satya) and 'Really True' refers to FREUTCHI HIT (Niśchayâtmak Satya). There are two kinds of electric charges, called the positive and the negative, Page #241 -------------------------------------------------------------------------- ________________ Cosmology 229 magnetic compass brought in its neighbourhood would not be deflected by it. But as the earth is in motion round its axis, to an observer situated on a distant planet, the conductor which is stationary relative to the earth, will appear