Dr. N.L. Kachhara
Jain philosophy admits an eternal, finite loka of a well-defined (supratisthita) shape at all times. The Big Bang Theory, which proposes the creation of the universe at a particular event and the universe's continuous expansion, is opposed to the Jain concept. The Big Bang Theory also assumes that space and time came into being at that instant, whereas in Jainism space is eternal and has always been in existence. Akasa is a dravya (substance) that can be neither created nor destroyed. Then how can the Big Bang Theory describe reality? The time referred to in this theory, and in the scientific world in general, is Jainism's empirical time (vyvaharakala) that measures the time elapsed since an event. Empirical time is not a substance and it does not have the same conceptual standing as space, which is a substance. This means that the concept of space-time does not describe a combination of two substances (space and time), but a combination of the space substance with a time measuring standard. Empirical time is defined with respect to the movement of a physical object, usually astronomical, and is relevant to the material world only. In the theory of General Relativity, when space-time is correlated to matter no conceptual inconsistency is involved. But the relationship between matter and space-time is only a partial description of reality, as it does not account for the presence of dharmastikaya and adharmastikaya, the two substances essential for motion. These limitations must be borne in mind when reviewing the mathematical theory of the universe. Further, the jiva is an active substance that interacts with matter, but it is not considered in the mathematical theories.
The inflation theory is a follow up to the Big Bang Theory and is equally questionable. The theory of chaotic inflation that requires the continuous generation of matter and space is more like fiction than reality. None of these theories are supported by Jain philosophy. However, the fact that the universe could consist of separate regions, which may also be called a multiverse, each with a distinct character, is described in Jain philosophy.
We have seen that the different parts of the loka (like the lower, middle, and upper loka) are different in many ways. They differ in structure as well as in living conditions for the jiva. It may be noted that the universe must be described in consideration of both matter and jiva as two interacting substances and not matter alone as is the case in science. In the following discussion, I will describe the loka with respect to these two major aspects, i.e. the physical structure and the living conditions for the jiva.
Dharmastikaya and adharmastikaya are supposed to determine the size and shape of the loka in Jain philosophy. It is stated in the Bhagwati Sutra that the shape of the upper, middle and lower loka is due to dharmastikaya and adharmastikaya. These two substances are supposed to be present in different measures in the three parts of the loka, and their variation decides the shape and size of the loka. We know that the movement of beings in the lower loka is restricted, indicating a major presence of adharmastikaya there. The beings in the upper loka move freely in space, indicating the major presence of dharmastikaya there. So, we can infer that the presence of adharmastikaya is dense in the lower loka and gradually reduces as we move towards the upper loka. On the other hand, dharmastikaya is dense in the upper loka and gradually reduces as we move towards the lower loka. The two substances are likely to be present in equal measure in the middle loka, where the cross section of the loka is at a minimum.
There is mention in Shatkhandagama (Vargana Khanda) that pradesas, and parts, of akasastikaya bond with each other. Similarly, there is bonding between the pradesas, and parts, of dharmastikaya and adharmastikaya. Also, the pradesas, and parts, of akasastikaya, dharmastikaya and adharmastikaya mutually bond. We already know that two dravyas jivastikaya and pudagalastikaya have affinity to bond with each other. Now we see that the rest of the three astikayas, i.e. akasastikaya, dharmastikaya and adharmastikaya, all of which are non-physical, form a group that has the property of bonding mutually. This kind of bonding may have important implications on the structure and stability of loka and this need to be carefully studied.
On the basis of living conditions, we can divide the loka into six major divisions:
- NityaNigoda. In this part of the loka that has infinitely infinite nigoda beings, the jivas are present from beginningless time and are immobile, having negligible activity (due to their very short life span). This region is a storehouse of inactive jivas and is intensely dark and cold. The size of this region is much larger than the size of the middle loka, the observable universe. This region may have the highest negative charge in the loka.
- The Hells. There are seven hells with varying living conditions. Living conditions are the least unfavourable in the first heaven just adjoining the middle loka. The adversity of conditions, and hence the pain that the jivas experience, gradually increases towards the lower hells and is at its highest level in the seventh hell. The darkness in the hells increases in the same order, with the seventh hell the most dark. The hells are negatively charged spaces with a varying intensity of charge, and the intensity increases in the higher hells. A soul with a positively charged karma body travels to the hell where there is equilibrium between the charge of the karma body and the charge of the hell. For example, a soul with the highest possible demerit karma would travel right to the seventh hell and a soul with the least demerit karma shall only travel to the first hell to satisfy the equilibrium. From this point of view, the hells can be divided into seven regions with different living conditions.
- The Middle Loka. The jivas in the middle loka have a mix of pleasurable and painful experiences; its regions are marked by both light and darkness. The middle loka has a special place in the loka; it is here that the jiva can exercise free will, engage in spiritual activities, and make efforts to attain the state of omniscience that leads to liberation. The jivas in the lower and upper loka cannot obtain liberation; they must necessarily be born into the middle loka before attaining liberation. The middle loka is an electrically neutral place. This fact is also confirmed by scientific opinion, according to which the observable universe is supposed to have no net charge.
- The Heavens. The heavens are the places where beings experience pleasures of varying degree. There are 16 heavens and three upper heavens, as shown in Figure 2. The degree of pleasure increases from the lower-level heavens to the higher-level heavens and is highest in the upper heavens at the far end of the upper loka. All of these heavens are well lighted, but the light is of a different kind, as there are no stars. The brightness of the light increases from the lower to higher heavens. The lighted conditions exist all the time; the system of day and night is absent there. From the point of living conditions, the heavens can be divided into 11 regions (8 pairs of heavens and 3 upper heavens). The heavens are positively charged spaces, with the intensity of the charge increasing in the higher heavens. A jiva travels to the heaven in which the equilibrium condition is satisfied, as explained above for the hells.
- The Siddhashila. This is the abode of the liberated souls with no karma body. Since liberated souls are non-physical, any number of them can occupy the same space. No other life besides nigoda beings is found in Siddhashila; even devas from the neighbouring upper heaven, having a karma body, cannot enter it. This is the brightest part of the loka. Liberated souls experience infinite bliss and have infinite jnana and perception power of all times, past, present and future, i.e. the concept of empirical time does not apply to them. What is the electrical charge of the Siddhashila? This space may have the highest positive charge, maintaining the trend of increasing charge in the upper loka. The maximum merit karma of a soul is such that it finds equilibrium in the 11th region and does not move into the Siddhashila. For a liberated soul, it is immaterial whether the space is charged or not.
- Outer (Enclosure) Loka. The vast expanse of the enclosure loka contains only immobile beings of subtle type and is supposed to be completely dark, i.e. without light. This is the biggest region of the loka and has very little activity. Nigoda beings have demerit karma; their karma body is positively charged. So, the outer loka must be a negatively charged space. This kind of space would also retard motion and favour a finite loka.
The stars, planets, moons, and therefore galaxies, exist in the middle loka and not in the upper and the lower loka. Why cannot these celestial objects move to the upper and lower loka? This is perhaps due to the distribution of dharmastikaya and adharmastikaya. Their equal proportions in the middle loka appear to permit the existence of dense structures like stars, planets and moons. It appears that such dense structures cannot exist in a place where these two substances are present in unequal proportions, which happens in the upper and lower loka. This means that dharmastikaya and adharmastikaya have an important role in determining the structure and shape of the loka. Another possible cause is the neutral nature of the middle loka and the electrically charged spaces in the upper and lower loka.
In this manner, the loka can be divided into six major divisions with a total of 22 regions of different characters. These regions, separated by great distances, provide a multi-region, or multiverse, structure of the loka.
