Philosophy In Jain Agams: Sustaining Strata of Cosmos

What is the basis of this visible world? According to purāṇas, snake, tortoise etc. are the support of the universe. Jain philosophy has elucidated on this. According to Jain philosophy the sustenance of the loka is of eight types: ^[1]

1. The air is sustained by the space
2. The ocean is sustained by the air
3. The earth is sustained by the ocean
4. The mobile and immobile beings are sustained by the earth.
5. The non-souls are sustained by the soul
6. The worldly souls are sustained by the karmas.
7. The non - souls are caught by the worldly souls.
8. The worldly souls are caught by the karmas

One question that arises about the sustenance of the loka (cosmos) is about who sustains the space?' The solution given is that space is self subsistent.^[2] If the space also had been based on another locus then there would arise another question that what is the base of that locus. Thus the problem of infinitum ad regresses may occur. To accommodate is the significant characteristic of the space. Hence there is no need to accept another base for its sustenance. The space is both the accommodator and the accommodated. Space, air, water and earth - are the fundamental constituents of the cosmos. The order of cosmos is managed by this mutual sustenance and sustained relation. Worldly living beings and non living beings (matter) have 'sustenance and sustained' relation and 'receiver and received relation'. A living being is the sustenance and his body is the sustained one. Karma is the sustenance for the worldly living beings and the worldly living being is the sustained.

'Jīva is the receiver (collector) of ajīva i.e. atomic material cluster of speech, mind and body. Karma is the receiver of worldly beings...except worldly soul and matter, there is no 'receiver and received' relation between other substances. In the context of the order of cosmos, there is receiver and received relation between soul and matter.^[3]
The words of jinas are not absolutist expressions (devoid of naya). It is the acceptance of Jain philosophy. Hence, the statements given in the context of the situation of cosmos are also relative. Generally, there is a concept that water sustains earth but Iṣatprāgbhāra earth is sustained over the space.^[4] The earth sustains the living beings but they also dwell upon the space, heavenly abode and on the mountain.^[5]  Hence the above statements that - water sustains earth and earth sustains the mobile and immobile beings - are very general postulations.

The commentator of Bhagavatī by the term 'ajīva' refers to the matter in the form of material body of the souls and like, which is sustained by the souls. It signifies that the multiplicity of this material-universe and all visible transformations and changes are due to the activities of jīva. Whatever is visible to us are either the bodies (matter) possessed by the souls or bodies (matter) left behind by the souls. By this perspective, jīva sustains the ajīva. Whatever varieties and whatever changes and formations occur in the soul, are due to karma. From this perspective, living being is considered to be sustained by the karma. Ajīva is caught by the jīva. There takes place an integrated relation between them and since this relation is not an absolute one, consistent change takes place in them. There is a relation of karma and jīva, which brings about various forms and transformations in the world of souls. The commentator of Bhagavatī has explained sustenance and sustained relation by the term 'pratiṣṭhita' (the container and the contained), and the term 'saṇgṛhīta' has been used to explain/refer the receiver and received relation.^[6]