Philosophy In Jain Agams: Structure of Cosmos and Trans-cosmos in Jain philosophy

Dravya loka (universe with respect to substance), Kṣetra loka (universe with respect to space), Kāla loka (universe with respect to time) and Bhāva loka (universe with respect to modes) -these four loka are mentioned in the Bhagavati Sutra.^[1] The size of the cosmos is related to Kṣetra loka. The area of trans-cosmos is described as an empty ball^[2] and it is covering the cosmos from all dimensions. In the language of simile, the cosmos can be called as a small patch (kāri or thigalī) of the wide space cloth.^[3]  The seventh avakāśāntara (interspace) is in touch with the boundary of aloka. Upon that, rests the seventh tanu vāta (thin air), then respectively seventh ghana vāta (dense air), seventh ghanodadhi (dense ocean) and seventh pṛthvī (one of the earth) above another. avakāśāntara, tanu vāta, ghana vāta, ghanodadhi and Pṛthvī all are seven in number.^[4] The seven earths, gem-hued, etc., are situated on dense ocean, the dense ocean is situated on dense air, the dense air on thin air, the thin air on interspace and interspace (space) is situated on itself.

Acharya Shree Mahaprajna has extensively discussed this subject. He writes- Avakāśāntara (interspace) 'Space' comprises both loka (cosmos) and aloka (trans-cosmos). In the cosmos, there are seven different interspaces. In the Tattvārtha Sutra, the word 'space' has been used in place of avakāśāntara. Interspace is simply a synonym of space. There is interspace in each entity. The atom is also not devoid of interspace. This doctrine of avakāśāntara (interspace) is supported by the modern science. The atom of modern science has two parts 1. Electron 2. Proton. There is interspace between them. If that existing interspace is removed from all the elements of the universe, then the size of the universe will not be bigger than the fruit of Emblic Myrobalan.^[5]

Loka has supratiṣṭhaka shape.^[6] This configuration is obtained by the conjunction of second bowl placed concave wise i.e. with the face upward above it and the third one placed convex wise like the bowl at the bottom upon the second. The resultant configuration arising from the above s aid adjustment is called supratiṣṭhaka or triśarāvasampuṭākārā. The lower part of the loka is expanded, it is constricted in the middle and its upper part is very wide.^[7] Thus, Kṣetra loka is divided into three parts:^[8]

1. Urdhvaloka -Upper part of the cosmos
2. Adholoka - lower part of the cosmos and
3. Madhyaloka- middle part of the cosmos. These three kinds of kṣetra loka have been discussed in detail in Bhagavatī. As we have already discussed that loka is of four kinds - dravya loka, kṣetra loka, kāla loka and bhāva loka.

Dravya loka is one and it has an end.^[9] Dravya loka is composed of pañcāstikāya that's why it has an end.^[10] The circumference of loka is innumerable crores x crores of yojanas, that's why kṣetra loka also has an end.^[11]

Loka existed in the past, it exists in the present and will remain existing in the future also. That's why kāla loka is infinite.^[12] There exist infinite modes of colour, smell, taste, touch and configuration in cosmos. Guru-laghu (a property of the physical substance, making it capable to increase or decrease its volume) modes of gross aggregates and aguru-laghu modes (that quality or mode of a substance, which is responsible for keeping the existence of the substance intact) of subtle aggregates and incorporeal substances are infinite. That is how, bhāva loka is infinite.^[13]

Only matter is capable of becoming the subject for senses. This is the only corporeal substance (having capacity to take shape). Colour, smell, taste and touch are the characteristics of matter. They are intrinsic qualities of matter and they undergo continuous transformations. The world resembles in varied forms on the basis of such transformations. There is visibility in the cosmos only due to this substance i.e. matter. What is seen (lokkai) is the cosmos (loka). 'je lokkai se loe'. ^[14] Only bhāva loka has modes among all the four kinds of loka. So, it is clearly visible. There are two kinds of modes as mentioned in Nayacakra such as intrinsic mode (That mode (transformation) of an entity, which occurs naturally, independent of anything else) and extrinsic mode (That mode (state), which depends for its occurrence, on conditions which are external). Soul and matter both have these two kinds of modes* and other substances have only intrinsic mode.^[15] Gurulaghu (heavy-cum-light) mode is common to matter and soul associated with matter. It is related to the 'touch' attribute. Agurulaghu (neither heavy nor light) mode is a special attribute or potency. The substance-hood of a substance is retained by this potency. Due to this, a conscious substance does not become non-conscious and vice-versa. The cause behind this law is the mode- agurulaghu. Due to this potency, the qualities of a substance undergo six-fold increase and decrease. This potency is subtle, always existing, beyond verbal expression and acceptable on the authority of āgamic scriptures.^[16] Ten common characteristics of substance have been stated in Dravyānuyoga Tarkaṇā, one of them is agurulaghu and that is very subtle and beyond verbal expression.^[17]

Substances are of two types- with weight (possessed of mass) and weightless (masslesss). Weight (heaviness and lightness) is the characteristic of touch, which is an attribute of the substance called matter. All other substances are without heaviness or lightness and are characterized as agurulaghu. Matter has both forms i.e. with weight as well as weightless.^[18]The aggregate with four kinds of touch always remain weightless whereas those possessed of eight kinds of touch are with the weight.

In Jain philosophical literature, there is a mention of agurulaghu as modes (an intrinsic mode of an entity technically known as an arthaparyāya) and agurulaghu as general attributes (steadfastness in its own nature). Despite having similarity in the term agurulaghu, there is difference in the actual meaning- meaning of words of required. The size of the loka and aloka has been well-discussed in Bhagavatī also.^[19]

Lord Mahavira made some amendments and extension in the then prevailing conceptions about conduct, in the tradition of Lord Parshvanath.^[20] But scholars opine that his metaphysics remained the same as it was in the tradition of Parshvanatha. Description of loka found in Bhagavatī also approves the same opinion. The disciples of Parshvanath presented some queries about the universe before Lord Mahavira. Lord Mahavira answers the universe related queries by referring the concept of universe as propounded by Lord Parshvanatha.^[21] This proves that Lord Mahavira and Lord Parshvanath had similar conception about the universe.