Lok is the general term used in the Jain tradition for the world, the world or the world. There are two forms of folk in Jain literature. Somewhere Panchastikaya has been called as Lok, and in some places, Shadravya has been considered as Lok.
Vyakhyapragyapati (Bhagwatisutra) states at one place that Lok is Panchastikayarupa. Panchastikaya are- Dharmastikaya, Adharmastikaya, Akashastikaya, Jeevastikaya, Pudgalastikaya , Describing the nature of Lok in the Pravachansar, it has been said that the Akash which is united with Pudgal and Jiva and is full of Dharmastikaya, Adharmastikaya and Kaal is Lok.
Generally there are six elements in Lok-Jiva, Pudgal, Dharma, Adharma, Akash, Kaal , Thus Loka is the aggregate of these six elements. Apart from these people are nothing. These six elements are eternal and infinite. These six elements are self-existent. No one has created them and no one can destroy them. They always have been and always will be. They are always changing but they are not completely destroyed. They have neither a completely new birth nor an outright destruction. They are themselves responsible for their origin, destruction and stability, and no other power.
The size of the world is fixed and unchanging. The basis of the rope is taken for its measurement. The height of the world is fourteen (14) Rajjupramaan. The width is seven ropes in north-south. There are seven cords at the bottom in the east-west, then gradually one string remains in the middle part, that is, at the height of seven strings, gradually decreasing. Then, gradually increasing, there are five cords in the middle of the remaining half, then gradually one cord remains at the top. The cubical size of the world is three hundred and forty three (343) strings. This is Digambara-mata.
According to Shwetambar's view, the width of both the north-south and east-west sides increases and decreases respectively, but the cuboid size of the world is three hundred and forty three (343) Rajjupramaan remains the same.
The folk is divided into three parts- sub, middle and vertical , The lower part starts from nine hundred yojanas below the level of Merupavat. The upper part starts from a height of nine hundred yojanas from the plane. The middle part of eighteen hundred yojana i.e. Madhyaloka is situated below the upper and above the underworld , Urhwaloka is similar to Pakhawaj in shape.
The shape of Hades is like an inverted shower, that is, it expands from bottom to bottom. Madhyaloka is circular like a plate That is, having the same length - width.
Hell of Hell Whereas Manav and Tiryancha in Madhyaloka live. Vaimanikdev resides in the upper world Those who are imaginary and imaginary.
Lok is known by four types- Dravya, Kshetra, Kaal and Bhava , In relation to matter, the world is one and is finite.
Lok uninhabited yojan kotakoti expansion and uncountable yojan kotakoti parikpti evidence from the expectation of the area. Therefore, the people are calmer than the expectation of the region. There is no time as compared to time when there is no lok, therefore lok is pole, eternal, eternal, inexhaustible, indestructible, it is situated. There are innumerable varnaparyayas, gandhaparyay, rasparyay, sparparyyay (sparshparyayya) of the people as per the expectation of emotion. Infinite institutions are synonymous, infinite gurus are synonyms, infinite are infinite synonyms are.
Thus people are stained by matter because matter is one in number Lok is also terse from field point of view because only in some area of the gross sky there is Lok. The world is infinite in time because there is no moment in the present, past and future in which the world does not exist. The world is also infinite from an emotional point of view because there are infinite alternatives of one world.
God's power
Ishvara is said to mean Paramatma, Gad or Khuda, who has thousands of different names and is often accepted as adoration or worship in all religious philosophies.
In relation to God, the majority of people believe that He is the creator-creator of this world, and according to many people He is called the creator, sustainer and destroyer in this sense. is.
God is almighty, can do anything, in a moment can make a king a rook and a rook a king. Every particle of the whole world changes according to his will, he is the one who does good, bad for all, gives the material of happiness and sorrow to all or whatever he wants, etc.
Most religions and philosophies regard God as the creator, sustainer and determiner of their destiny. The Kartavadi sects also believe in God as the doer of matter and its culmination. The philosophers of this school have envisaged God as the supreme power of the entire universe, who is the creator of the fate of all beings.
God-attribution has been recognized in Indian self-realistic philosophies. Jainism does not accept the existence of God. He does not even consider God as the creator. The reason for this is that by believing this, he will also have to be considered the doer of the sins and misdeeds of the world.
In the eyes of modern science No such God or God is possible because this whole universe is governed according to a certain causal system, and that causality No one can ever do anything directly against the system , All the works of creation are being conducted automatically according to a definite causal system, there is no God or God to operate them and no God can ever reverse those works.
According to modern science, the amount of matter in this whole world from the beginning is as much as it is today and will remain the same till eternity in the future. Neither of them can ever be originally created nor can it always be destroyed. Only substances have a change of state.
Even from the scientific point of view, no God is proved by modern science. Similarly, the happiness and unhappiness of everyone depends on their actions and feelings. There is no need of any other element like God in that too.
The God who does good by being pleased with praise, and who does evil by being angry with condemnation, does not prove to be justified from the scientific point of view. Even in many ancient philosophies like Sankhya, Mimamsa etc., God or Paramatma is not initially considered as the doer-doer-destroyer of the world and this type of belief is very later which is not based on any kind of concrete evidence. Science has proved that this world is not the result of anyone's will.
Material matter is never destroyed, it only transforms. The polarity and indestructibility of physical matter or matter - the principle has been confirmed.
Contemporary existentialist philosophies also negate God. Even communist philosophy does not accept the existence of God. God is not the creator of man, but man is the creator of God, that is why the Shramana tradition started thousands of years ago has also not recognized God-doing.
The basis of philosophy is logic, but it is ironic that many Indian philosophers and their works have been following all the concepts blindly. Considering Shramana philosophies as atheists is such a concept. People understand that theist and atheist are two branches of Indian philosophy. Vedic philosophy is called astika and non-Vedic philosophies like Jain-Buddhist are called atheists. This classification is baseless and erroneous. Astik, atheist word 'Asti Nasti Dishtam Matih' is formed according to this Panini Sutra. Kayyat and Patanjali, who wrote Kashika and Mahabhashya respectively on the formula of Panini grammar, have interpreted it to mean that 'the one who believes in the afterworld, the fruit of action is a theist and the one who does not believe in it is atheist.'
Based on the definition of kayat, if believers and atheists are considered, then Jain and Buddhist also prove to be theist philosophies, because both these philosophies clearly include the afterlife, reincarnation and its parent auspicious- Bad deeds are accepted. Their fundamental meaning is that one who believes in the existence of the hereafter is a theist and one who does not believe is an atheist. In this sense Jain-Buddhists cannot be called atheists.
Shramana Dhara believes in soul, material knowledge, progeny, virtue-sin, hereafter, nirvana etc., despite not following Vedic tradition, Therefore, according to the definition of Panini, he is a believer. Because of not considering Vedas or God as the creator of the world, it is not proper to call the Shramana stream an atheist, because if the Shramans are atheists because of not following their particular tradition, then the Vedic ones are also called by adjectives like falsehood etc. are.
Jain philosophy is as atheist or atheist as any philosophy of Hindus. The Jain tradition does not accept the existence of God as the creator. Like Jains, Buddhists also deny the existence of God, so both religions (Jain and Buddhism) are called atheistic religions.
When soul is eternal and material matter, matter also eternally disappears Then there is no justification for considering the existence of God as the creator of the universe and the cause of the body, senses and mind of the souls and the creator of their destiny. If God is the controller, creator and creator of destiny and he can give fruit to the living entity voluntarily without any action, then there is no justification for the religion, conduct, sacrifice, penance of man.
Jiva or Atman is free to act according to his will and capacity. There is no need for God's help in that. He enjoys the fruits of his own actions, there is no other fruit-giver. Therefore, there is no need for the imagination of any supreme power for the creation and destruction.
There is no need to regard God as the giver of fruit from a metaphysical point of view. On the basis of the principle of causality, it is possible to give a logical explanation of all the phenomena of the world. The universe (consciousness) and pudgal (substances) of which the universe is composed are essentially imperishable and intrinsic. Therefore the world cannot be considered false, dreamlike or even void.
No new substance is produced. Matter keeps changing its states. Each element of the universe has its own basic nature. On the basis of the law of causality, each element reacts to external conditions according to its own properties. Because of this the world is not false. The objects of the world are imperishable, so the world is not even a dream. Nothing is created from zero. According to Jain philosophy, there is no difference between a free soul or a liberated soul and God from an elemental point of view. All living beings are equal in nature.
Jainism has dogmatically rejected the power of God. Jainism believes in values. In Jainism, the five great vows like non-violence, truth, asteya, brahacharya and aparigraha have been discussed. Every Jain follows it carefully, and gives a prominent place to right character. Due to the primacy of values, Jainism comes in the category of religion. Jains believe in Tirthankaras only for the control of moral values. YaThough Tirthankaras are like Gods in Jainism, they are not the regulators of creation or matter. Jainism does not believe in God, but believes in divinity.
In fact, Jainism regards every liberated being as a deity, and there will be many such deities, because their number can only increase, not decrease. If we understand 'God' as the Supreme Person who creates this world, then as neither religion is definitely atheist. He argues the concept of God as self-contradictory. If God requires the creation of the universe, it means that there is an imperfection in Him, which, as His Supreme Being, does not necessarily correspond to being considered perfect. So there is no God and the world was never created. Although this view is against the common belief of man, it is not completely void of logical basis.
Theistic philosophies often attribute humanity to God. They bring God down to the level of man. In contrast, Jainism sees the creature as God only when its innate powers are in a state of full development. Here Ishvara is another word used only for the best form of the living entity. The ideal man is the ideal of man, and the only way to achieve it is to set ideal human beings as examples in front of us and try in the same way as others (mukta souls) did. Such an ideal gives us all hope and all encouragement, because what one person has done can be done by another.
जैन धर्म ईश्वर के स्थान पर तीर्थंकरों को प्रतिष्ठित करता है। ये तीर्थंकर मुक्त होते हैं, अनंत ज्ञान, अनंत दर्शन, अनंत वीर्य, अनंत आनंद संपन्न होकर सिद्धशिला में निवास करते हैं। जैन धर्म तीर्थकरों और पंचपरमेष्ठि (अर्हत्, सिद्ध, आचार्य, उपाध्याय तथा साधु) की आराधना करते हैं, उनके प्रति भक्ति रखते हुए उनकी पूजा करते हैं, तथा वे मूर्तिपूजा का प्रतिपादन करते हैं किंतु तीर्थंकर या पंचपरमेष्ठि ईश्वर नहीं हैं।
जैनों का विश्वास है कि तीर्थंकर या पंचपरमेष्ठि के बताये हुए मार्ग पर चलकर प्रत्येक व्यक्ति मोक्ष प्राप्त कर सकता है , इसलिए जैन धर्म आशावादी भी है। ईश्वर को, जो पहले से ही है, अस्वीकार करने में तथा साथ ही इस विश्वास को कि मोक्ष उसकी दया से प्राप्तव्य है, अस्वीकार करने में जैन धर्म और उसकी तरह के अन्य दर्शन यह मानते हैं कि समग्र अनुभव की व्याख्या के लिए कर्म स्वतः बिना किसी ईश्वरीय शक्ति के हस्तक्षेप की अपेक्षा रखे पर्याप्त है और इस प्रकार से मनुष्य के अंदर यह धारणा पैदा करते हैं कि जो कुछ वह करता है उसके लिए स्वंय ही पूर्णतः उत्तरदायी है।
जैन धर्म मनुष्य को पूर्ण धार्मिक स्वतंत्रता देने में हर अन्य धर्म से बढ़कर है। जो कुछ कर्म हम करते हैं और उनके जो फल हैं उसके बीच कोई हस्तक्षेप नहीं कर सकता। एक बार कर लिए जाने के बाद कर्म हमारे प्रभु बन जाते हैं और उनके फल भोगने ही पड़ते हैं। मेरा स्वतंत्रता जितनी बड़ी है, उतना ही बड़ा मेरा दायित्व भी है। जैन दर्शन यह उद्घोष करता है कि धर्म की साधना करनेवाले साधक को देवता भी नमस्कार करते है।
जैन धर्म प्रतिपादित करता है कि कल्पित् एवं सर्जित शक्तियों के पूजन से नहीं, अपितु त्रिरत्न् (सम्यक् ज्ञान, सम्यक् दर्शन एवं सम्यक् चरित्र) के द्वारा ही आत्म-साक्षात्कार संभव है, उच्चतम् विकास संभव है, मुक्ति संभव है। मुक्ति दया का दान नहीं है, यह प्रत्येक मनुष्य का जन्मसिद्ध अधिकार है। इसके लिए ईश्वर या परमशक्ति की सत्ता में विश्वास करने की कोई आवश्यकता नहीं है।
धर्म एवं दर्शन की सामाजिक प्रासंगिकता इस तथ्य में निहित है कि धर्म से सदाचरण की प्रेरणा प्राप्त होती है। धर्म उत्कृष्ट मंगल है। धर्म दिखावा नहीं, रूढि़ नहीं, प्रदर्शन नहीं, किसी के प्रति घृणा नहीं, मानव और मानव के बीच भेदभाव नहीं अपितु मानव में मानवीयता के गुणों की विकास-शक्ति है, सार्वभौम चेतना का सत्-संकल्प है।