Jainism

Author(s): N R Guseva
Publisher: Sindu Publications P L

Page 77

PHILOSOPHICAL & RELIGIOUS PRINCIPLES 63
forgotten. They are, however, retold in various languages. His son ruled in Bharatkshetra i.e. in India? (it is not possible to explain from Jain legends, in which territory life of the society was going on up to this time).
It is not difficult to discover in this legend an attempt at original interpretation of the most ancient history of humanity from the stage of primitive community, existing mainly by collectivism, until the period of class relations. 11
According to Jain notion there are several worlds, situated one above the other. Thus there are two lower worlds, where demons of various categories live. In the lowest world 15 categories of demons live, they subject the souls of sinners to torments. In the following world also, demons and spirits live. The spirits are called 'bhavanpati' and demons are divided in two groups-black (vyantara) and white (vana vyantara). Those who are regarded as spirits and semi-gods in Hinduism (for example, yaksha and gandharva) are also called demons. Also those who are called demons in Hinduism (pishachcha or rakshasa) are designated as demons.
The middle world is situated above the two lower worlds. In this world there is land with all its inhabitants. According to ancient geography of Jainism, the middle world consists of eight wheel-like continents, separated by oceans and in the centre the holy mountain of Meru is situated.
There is also an upper world, where gods and the holies live; this world is near the summit of the mountain Meru.
Above everything, on the very summit of the mountain Meru, the Zenith of the universe—Siddha shila is situated. Here in sparkling eternity, the Siddhas who have liberated their souls lead their lives.
The souls of those peoples, who are nearer to perfection and 10. Retold from the article: "Notices of the Jains received from Charukirti Acharya, their chief Pontiff at Belligola, Mysore".
11. It is true, that it is hardly possible to connect Rishabha with the period of the beginning of class relations. Jain legends say that marriages between brothers and sisters were widespread during his life-time, that he himself was married to his sister and gave two of his sons--Bahubali (Goutamesh wer) and Bharat-in marriage to his own two daughters (V. A. Sangave, Jaina Community, p. 162). This myth enables us to accommodate the notion about Rishabha in much more ancient stage of development of the society.