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The concept of Tīrthankara says Jambūdwīpa is permanent but living beings are not. We roam in four gatis. Dēva, naraka, tiryancha, and manușya. So here Jambūdwīpa itself is mandala and we are in mandala. If we come out of this mandala then we can attain mokṣa which is possible by the concept of Tīrthankara, Samyag-jñādarśana-cāritra or Dharmādhyana. Again in dharmādhyana we can see four divisions. Aagma vicaya [the discourse of Tīrthankara), apāyvicaya (karmabandha through ārtādhyana), vipāka vicaya (the result of karma), sansthāna vicaya (it makes us come out of the four gatis). Here we can say sansthāna vicaya is itself a mandala which takes us from known to unknown knowledge (avadhijñāna of meghakumār). When bhogabhūmi took the place of karmabhūmi people strongly believed that through performing the kriyas one can attain the mokṣa. The King Bharata took 60000 years to attain the title of cakravarthy. But it took mere seconds to attain kevalajñāna or mokśa. So Jambūdwīpa mandala helps us in the realization of the difference between the kriyas and the mind.
Model of Jambūdwīpa
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The picture of Jambūdwīpa which is in mandala shape mentioned in Āgamas described by the Tīrtankara took the new di- Jegy
ऐरावल क्षेत्र mension in 1985. Jñānamati mātaji in the year 1985 constructed the temple in the shape of Jambūdwīpa in Hastinapur (U.P.). Even the laymen can also understand about the Jambūdwīpa, its location and our presence in Bharataksētra.
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MIT lill
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