10. Loka Anupreksha (Contemplation
of Loka)
Before proceeding in this Anupreksha,
it would be in order to understand some definitions of Maths related to
Lokakash. These are briefly described below:
Numbers: The numerable numbers have three divisions
namely minimum, medium and maximum. Minimum is number two while maximum is one
less than Innumerable. Innumerables have three types called Parita Asamkhyat ,
Yukta Asamkhyat and Asamkhyata Asamkhyat. Each of these have three divisons
called minimum, medium and maximum. Logically minimum Yukta Asamkhyat would be
one more than maximum Parita Asamkhyat while minimum Asamkhyata Asamkhyat shall on one more that
maximum Yukta Asamkhyat. One more than maximum Asamkhyata Asamkhyat shall
constitute minimum Parita Anant. The Anant ( infinite ) have also three types
namely Parita Anant, Yukta Anant and Ananta Anant. In this way totally there
are three types of numerables, nine types of innumerables and nine types of
infinites, thus a total of 21 types of numbers.
It would be useful if the these two
articles are read at this juncture to get some understanding of numbers as
described in Jain scriptures.
Concept of Infinity in Jainism
Jain
Mathematics: Numbers and Units of Space and time
The procedure for determining the
minimum Parita Asamkhyat has been described by imagining four wells of one lakh
yojan diameter each on ground having depth of thousand yojans each and filling
the first with mustard seeds to the brim and forming a cone above it as well.
This number has been computed to be having 46 digits. Now the process starts by
creating an imaginary well having a diameter corresponding to geometrical
progression of one lakh yojan, doubling each time computed by the 46 digit
number. That is where the last of the seeds of first well would be emptied.
This process is now continued by enlarging the imaginary well in geometric
progression till the seeds are emptied a second time. Now this process is
continued using the other three wells as counters wherein one seed is dropped
each time one round of emptying of well with seeds is completed. When first
well is filled then one seed is dropped in second and first is emptied and
process restarted. When second well is filled then one seed is dropped in third
well and second is emptied and process restarted. This continues till third
well is filled. Now the process is restarted till fourth well is filled. At this stage the imaginary well created is
filled ( in imagination) with seeds and that number required to fill is Minimum
Parita Asamkhyat. The relationship of this number with other Asamkhyat numbers
and Anant are provided in the articles referred above.
The time is period is measured in
terms of Upama Maan which measures innumerable years in terms of Palyopam and
Sagars. These are also described in the references give above. With this as
background we can now proceed towards Loka Anupreksha.
The form of Lokakash is described:
Gatha
115: The volume of Akash dravya comprises
of infinite Pradesh. Right in the middle
of it is the Loka which has not been created by anyone, nor is it supported by
any Harihar etc.
Meaning: In
other faiths it is said that Bramha is
the creator of Loka, Narayan (Vishnu) protects it, Shiva destroys it and
tortoise along with Shesha Naga are supporting it. When Pralaya ( end of the
world) occurs then everything gets destroyed and only Bramha remains in
existence. Then out of the existence of Bramha the world gets created again.
All these are imaginary and this Gatha negates them all. Loka has not been
created by anyone, no one supports it and no one destroys it. The nature
of thing is as seen by the omniscient only.
Gatha
116: Jiva etc. all dravyas occupy a
common space called Loka. All these dravyas are permanent and so is Loka too.
Meaning: The conglomeration of six types of dravyas
is defined as Loka. Each of the dravya is permanent hence Loka is permanent too.
If someone argues that if everything
is permanent then who gets generated and destroyed ? This is explained:
Gatha
117: Dravya has the
nature of manifestation hence they manifest at every moment. Due to this nature
the Loka should also be known to be of the nature of manifestation.
Meaning: Dravya
has the nature of manifestation. Loka is conglomeration of dravyas. Since
dravyas have the nature of manifestation, the loka also has the nature of
manifestation. What is manifestation ? Manifestation is paryaya. The change in
the state of dravya from one state to other is paryaya. For example the mud was
in block form and it changed into pot. This way the manifestation should be
understood. The shape of Loka is permanent and the paryayas of dravyas keep
changing, from this aspect it manifests.
The volume of Loka is described:
Gatha
118: The dimension of
Loka in East West direction, at the bottom of the Loka is seven Raju which
reduces to one Raju in the middle. Then it increases up to five Rajus till
Bramha Swarga. Then it again reduces to one Raju till the end of the Loka.
Meaning: In
the east-west direction in the lower half of the Loka the width of Loka is 7
raju. It keeps reducing till the middle of Loka to one Raju. Subsequently it
increases to five rajus upto Bramha Swarga. Later it reduces again till it
becomes one Raju. In this manner Loka has the shape of one and a half mridanga ( a
playing drum ).
Now the dimensions in North South and
height are described.
Gatha
119: The height of the
Loka is fourteen Rajus. In North-South direction the width is everywhere seven
Rajus. The volume of Loka is cube of seven Rajus.
In North South the Loka has the width
of seven raju everywhere. The height is 14 raju. The volume of the loka can be
calculated to be 343 cubic raju where one cubic raju means volume of a cube of
one raju length, breadth and height.
The divisions of the height are
described:
Gatha
120: Below the Meru
mountain, the Adho Loka ( lower Loka) is seven Rajus. The Oordhwa Loka (upper
loka) above is also Seven Rajus. The Madhya Loka (middle loka) is equal to the
height of Meru.
Meaning: below
the Meru mountain the Loka has Adholok of seven raju height. The Oordhwa Loka
also has seven raju. The middle Loka has one lakh yojan which is same as height
of Meru. In this way the divisions of the three lokas should be understood.
Meaning of Loka is described:
Gatha
121: Where Jiva etc.
form substances are observed, that is known as Loka. At the peak of the same,
infinite Siddhas are stationed.
Meaning: By
definition Loka is one where the Jivas etc. dravyas are seen to be present. At
the top of it, pure jivas devoid of karmas and present along with infinite
qualities and indestructible infinite bliss for ever are present.
Now the six types of dravyas of Loka
are described. Firstly Jiva dravya is stated:
Gatha
122: This Loka is
filled everywhere with Ekendriya Jivas having five forms of bodies namely
Prithvi (earth), Jala (water), Agni (fire), Vayu (air) and Vansapati
(vegetable). The Trasa jivas ( 2-5 sensed jivas) are existent in Trasa Nadi and
not outside it.
Meaning:
The Jiva dravya has the
characteristics of Upayoga (attention) and all have the nature of manifestation
in general similar. However they are different with respect to their size and
shape and nature and are infinite. Out of then the one sensed are in entire
Loka. The 2,3,4,5 sensed are existent only in Trasa Nadi.
The differentiation of Badar and
Sookshma is stated:
Gatha
123: Jivas residing
with support (of air, water, earth etc.) are badar (large) which can be
paryapta (complete) or aparyapta (incomplete). The Sookshma (small) jivas are
everywhere in Lokakash who do not need any support which are of six kinds.
Which are the Badar and Sookshma Jivas
?
Gatha
124: Prithvi, Jala,
Agni, Vayu these four can be Badar as well as Sookshma. The fifth Vanaspati has
two types namely Pratyek (individual) and Sadharan (common).
The divisions of Sadharan and Pratyek
are stated:
Gatha
125: The Sadharan jivas are of two types.
1. Nitya Nigod and 2. Itar Nigod. Both of them are badar as well as sookshma.
All other Pratyek vanaspati are badar only.
Meaning: Sookshna
Jivas are stated to be of six kinds. Out of then Prithvi, Jala, Agni, Vayu have
been described earlier. Adding to these four, the Nitya Nigod and Itar Nigod
forms, totally six types of Sookshma Jivas exist. Rest are all Badar only.
The form of sadharan ( common) is
described:
Gatha
126: Those infinitely
infinite Jivas who have common food, breath, body and ayu are known as Sadharan
(common).
Quote from Gommatsar-
When one sadharan Nigod jiva takes
birth, along with him infinitely infinite jivas take birth and when one Nigod
Jiva dies, along with him infinitely infinite jivas die having same ayu.
Meaning: When
one Jiva takes food, it is the food for infinitely infinite Jivas, when one
jiva takes breath, it is the breath for infinitely infinite jivas, the body of
one jiva is also body of infinitely infinite jivas, the ayu of one jiva is also
the ayu of infinitely infinite jivas. In this way they have commonality in
Sadharan jivas.
The forms of sookshma and badar is
described:
Gatha
127: Those Jivas who are not blocked by
Prithvi, jala, agni, vayu are known as
sookshma. Those who get blocked should be known as badar.
Pratyek and Trasa are described:
Gatha
128: Pratyek Vanaspati
is also of two kinds. 1. Along with Nigod jivas
2. Without Nigod jivas. Trasa are also of two kinds. 1. Vikal traya (
two, three, four sensed jivas) 2. Panchandriya.
Meaning: The
Vanaspati which supports Nigod Jivas is Sadharan and also called as
SaPratishthit. The one which does not support Nigod jivas is Pratyek and also
known as Apratishthit. Two sensed and above are called Trasa.
The divisions of Panchendriyas are
described:
Gatha
129: Panchendriya Tiryanch are also of
three kinds namely Jalachar (aquatic), Thalachar (earth borne) and Nabhachar
(air borne). All of them are of two kinds 1. With mind (sangyi) and 2. Without
mind ( Asangyi).
Their divisions are stated:
Gatha
130: These six types
of tiryanch are divided into two types namely Garbhaj (uterus born) and Sammoorchhan
( spontaneous generation from surroundings). Out of these the tiryanch of
bhogbhoomi are thalachar and nabhachar , not jalachar. Further they are Sangyi
only and not asangyi.
Now 98 types of Jiva Samasas (classification
of living beings) and 85 types of Tiryanch are described:
Gatha
131: Garbhaj are of eight kinds which become sixteen by
dividing into paryapta and aparyapta. Sammoorchhan are of 23 types which have
divisions of paryapta, aparyapta and labdhi aparyapta which make 69 categories.
This makes a total of 85 types of tiryanch.
Meaning: Firstly
karma Bhoomi garbhaj jivas are divided into jalachar, thalachar, and nabhachar
three categories which become six in the forms of sangyi and asangyi. By
including the sangyi thalachar and nabhachar of bhogbhoomi, these become eight
types. All these have divisions of paryapta and aparyapta which make them
sixteen. Sammoorchhan are Prithvi, jala, agni, vayu, nitya nigod, itar nigod
which become twelve in the categories of sookshma and badar. Vanaspati has two
divisions Sapratishthit(which support nigod jivas) and Apratishthit ( which
does not support nigod jivas). Adding these two it becomes fourteen types.
Adding three divisions of Vikalatraya makes it seventeen. Panchandriya jivas of
karmabhoomi have categories of jalachar, thalachar, nabhachar into types of
sangyi and asangyi which are six. Adding these six it makes twenty three
categories. By dividing into categories of paryapta, aparyapta and labdhi
aparyapta it makes it 69 categories. Thus totally 16+69 makes it 85 categories.
Gatha
132: The Manushya are
resident in Arya khand, Mleccha khand, bhog Bhoomi and kubhog Bhoomi, wherein
they have divisions of paryapta and nivratti aparyapta which makes it eight
categories.
Gatha
133: Sammoorcchan
manushya are born in Arya Khand only and they are Labdhi Aparyapta only. The
Naraki and Deva are divided into Nivratti aparyapta and paryapata which makes
them four types.
Meaning: In
this way eighty five types of tiryanch, nine types of manushya and four types
of deva and naraki makes then total 98 divisions. These are known as Jiva Samas
(classification).
Now paryapti is described:
Gatha
134: The capability of
manifestation of jiva in the form of ahar ( food), sharir (body), senses,
breathing, speech and mind are known as six kinds of paryapti.
Meaning: In accordance with the fruition of karmas, the
capability of jiva to consume food etc. is known as paryapti which are of six
kinds.
The task of capability is described:
Gatha
135: The task for the
completion of that Paryapti is the formation of pudgala matter in appropriate
form which has been described as six kinds by Jinendra Bhagwan.
Gatha
136: The Jiva starts
the process of completion of all the paryaptis simultaneously. Till the mind
paryapti is not completed, he is called as Nivratti Aparyapta jiva. Upon
completion of mind paryapti he is called Paryaptak.
Meaning: Here
the mind paryapti has been described in the context of sangyi panchendriya
jivas. In other books till the process of completion of body paryapti is not
completed, jiva is called nivratti aparyapta.
The form of Labdhi Aparyapta is
described:
Gatha
137: The Jiva who does
not complete even one of the Paryapti and dies within 1/18th of the
breath period, is known as Labdhi Aparyaptak.
The numbers of paryapti of ekendriya
jivas is told:
Gatha
138: Ekendriya, Vikalendriya and Sangyi
jivas have sequentially four, five and six paryaptis. Labdhi Aparyaptak jiva is
aparyapta only hence he does not complete even one.
Meaning: Here
Asangyi is not told , but since sangyi has six , the Asangyi would have five
only. Nivratti Aparyaptaks do not die before completion of paryapti while
Labdhi Aparyaptak would not complete even one and die.
Now form of Prana and their numbers
are described:
Gatha
139: In conjunction
with mind, speech, body, senses, breathing and ayu, the jiva lives and with their separation he dies. These are
known as Prana which are ten in numbers.
The numbers of prana of ekendriya etc.
are described:
Gatha
140: Ekendriya jiva
have four Prana. 2, 3, 4 sensed, Asangyi and Sangyi Panchendriya jivas have
sequentially 6,7,8,9 and 10 pranas. These pranas are pertaining to Paryapta
stage of the jiva.
Pranas in the aparyapta stage are
described:
Gatha
141: For both kinds of
aparyapta i.e. Nivratti aparyapta and Labdhi aparyapta jivas having 1,2,3,4
senses, asangyi and sangyi panchendriya jivas have sequentially 3,4,5,6,7
pranas.
The location of Vikalatraya jivas is
as follows:
Gatha
142: 2,3,4 sensed
jivas are born in karma Bhoomi only and in the last half of the dweep (island)
and in the last ocean.
Meaning: Karma
Bhoomi are five Bharat, five Airavat, five Videh kshetras only. The last dweep
is SwayamPrabha which has Swayam Prabha mountain in the middle. Beyond that
mountain half of the dweep and the complete swayam bhoo raman ocean have vikala
tray ajivas and not elsewhere.
Beyond the dhai (2 ½) dweep, the
tiryanch exist whose arrangement is like Haimvat kshetra:
Gatha
143: Beyond the
Manushya Kshetra i.e. beyond Manushottar mountain, till half of the last Swayam
Prabha dweep, in all of the intermediate dweep and oceans the tiryanch exist
similar to the tiryanch of Haimvat kshetra.
Meaning: Haimvat
kshetra is Jaghanya ( lowest) bhogbhoomi. Beyond the Manushottar mountain there
are innumerable dweep and oceans till the half of the last Swayam Prabha dweep;
in all of them the conditions are like jaghanya (lowest) bhobhoomi. The age of
the tiryanch is also similar to the Haimvat kshetra tiryanchs.
The location of Jalachar Jivas is stated:
Gatha
144: In the
Lavanodadhi ocean, Kalodadhi ocean and the last Swayam Bhoo raman ocean there
are Jalachar Jivas. In all of the intermediate oceans, there are no Jalachar
Jivas.
The locations of Devas is described.
Firstly that of the Bhavanvasi Vyantatars is told:
Gatha
145: In the Khar part
and Pank part of the first Prithvi, bhavans (palaces) of Bhavanvasi devas and
residences of Vyantar Devas are there. Further their residences are there in
Tiryak Loka also.
Meaning: The
first Prithvi named Ratna Prabha has thickness of one lakh eighty thousand
Yojans. It has three parts. The Khar part is 16000 yojan thick. In this nine
types of Bhavanvasi except AsurKumar have bhavan (palaces) and seven types of
Vyantars except Rakshasas have residences. The second part is Pank which has
84000 yojan thickness wherein Asur Kumar Bhavanvasi and Rakshasa kula Vyantar
reside. In the Tiryak Loka (Madhya Loka), in all the innumerable dweep and
oceans the Bhavanvasi as well as Vyantars have residences.
Now the locations of Jyotishi,
Kalpavasi and Narakis are described:
Gatha
146: The Vimans
(ships) of Jyotishi devas are above the innumerable dweep and oceans form Tiryak
loka having the one Raju dimension. The KalpaVasi devas are in Oordhwa loka and
Narakis are in Adho Loka.
Continued…..
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