________________
79
originally composed in a series by the same hand, which came to be split into two sections, probably due to the insertions of V1.5.242 (X), which explains the abodes of the Lokantikas in relation to Krsnaraji. This exhibits a clumsy editorial skill.
158
It is said in XIV.2.504 that King I'sana creates darkness by way of Tamaskaya devas, which is but a temporary phenomenon (cf. A-3-4). Tamaskaya described in VI.5.240 is a huge cosmic wall of darkness which envelops the four lower kalpas rising from the Arunavara Ocean, and from its end Krsnaraji at Brahmaloka begins. (In describing their sizes, a mythological story of speedy gods makes its appearance again.) A mention is made of Krsnaraji in the descriptive account of MV's life in the Acara II which was composed in the fifth stage. The Sthana VI.790 probably took the whole account of Krsnaraji from our Bhagavati above. No mention seems to have been made of either Tamaskaya or Krsnaraji in the earlier texts. This suggests that an idea of the dark cosmic regions as such developed in the fifth canonical stage after the completion of the Dvipasagara p..
159
From the description made in sutras 240-41, it is defficult to fathom what the actual functions of these dark regions are in the context of Jaina cosmography. Brightness inside and outside the regions is least affected, by their existence, because the Jyotişkas brighten the middle worlds, and the upper world is always bright due to the natural brightness of vimanas. It is therefore not likely that these dark regions were postulated in order to explain the cause of darkness over the relevant cosmographic zones. And these dark regions are placed above narakas which exist in eternal darkness. Then what would be the intention behind their being created in such a fashion?
160
It seems to be as follows. Taking the Jaina loka in a profile of the Worldman, Tamaskaya is situated in the position of a womb with Krsnaraji (a strange name)on top which assumes a symbolic form of swastika or 'srivatsa. (One of the popular interpretations of 'srivatsa is that it symbolizes the hairs of Krsna's chest.) These dark regions thus seem to signify the cosmic garbha, the innermost shrine of the Jainas. And in this shrine is located Mt. Meru in the form of a lingam. Aplausible explanation of all this is that the canonical authors adopted the then popular form of lingam worship in the field of Jaina cosmography in order to represent Mt. Meru as a symbol of the eternal potency of Jainism. These regions are thus placed above the profane lower world. There seems to be no other intention in creating these dark regions in the context of Jaina cosmography, and the idea as such must have occurred when the Jaina-centred world view was established.
(4) Theory of directions
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