Jaina Universe In A Profile Of Cosmic Man

Here's a comprehensive summary of Suzuko Ohira's article, "The Jaina Universe in a Profile of Cosmic Man," based on the provided text:

Central Argument: The article by Suzuko Ohira explores the evolution of the Jaina cosmological concept of loka (the universe) and argues that, despite not being explicitly stated in early canonical texts or by prominent scholars like Umāsvāti, the Jaina universe was understood by theoreticians to be shaped like a "Cosmic Man." This anthropomorphic conception of the universe is linked to crucial Jaina doctrines, particularly kevali samudghāta (the liberation process of an omniscient being).

Key Points and Progression of Argument:

1. The "Cosmic Man" Conception in Modern Commentaries: Ohira begins by noting that the visualization of the Jaina loka as a "Cosmic Man" (standing with legs apart, hands on hips) is prevalent in modern commentaries on Umāsvāti's Tattvārthasūtra (T.S.). This form is not found in earlier commentaries by esteemed scholars like Haribhadra, Pūjyapāda, and Akalanka, nor in Umāsvāti's own commentary.

2. Umāsvāti's Description vs. Cosmic Man: Umāsvāti describes the loka with specific shapes: the lower world like a downturned bowl, the middle world like a cymbal, and the upper world like a drum. The entire universe resembles a vajra. While these descriptions, when illustrated, can evoke a human form, Umāsvāti himself did not make this comparison.

3. Evidence for Anthropomorphic Conception:

   • Schubring's Observation: Walter Schubring notes a "non-canonical conception" of the world having "human appearance" (loke puruṣa).
   • Graiveyaka and Loka-mastaka: The names of regions like 'Graiveyaka' (neck) and the expression 'loka-mastaka' (head of the universe) found in texts like the Dasavaikālikasūtra (though potentially later interpolations) suggest an understanding of the loka in human terms.
   • Tamaskāya and Kṛṣṇarāji: Ohira proposes that the postulation of dark regions like Tamaskāya (enveloping the lower world) and Kṛṣṇarāji (black field at Brahma loka) in later canonical texts (like the Bhagavatisūtra) makes sense only when viewed through the lens of the Cosmic Man. Tamaskāya can be understood as the "womb" (garbha), with Kṛṣṇarāji on top, forming a symbolic swastika. These dark regions are seen as the "innermost shrine" housing Mount Meru (symbolized as a lingam), possibly representing an adoption of popular Śaiva iconography to symbolize Jainism's eternal potency.

4. The Role of Kevali Samudghāta: The core of Ohira's argument lies in the doctrine of kevali samudghāta.

   • The Problem: Jainism's dualistic philosophy (jiva and ajiva, soul and matter) and its doctrine of karma (as matter inseparable from the soul since beginningless time) presented a challenge: how can a liberated being (kevali) completely eradicate all karmas?
   • The Solution: Jaina theoreticians, influenced by Brahmanical concepts like "Aham Brahmāsmi" and "Tattvam asi" (unification of Atman with Brahman for liberation), developed kevali samudghāta. This process involves the kevali expanding his soul to occupy the entire lokākāśa (universe space) and then "exploding" the karmic matter.
   • Cosmic Man as Facilitator: For this expansive and explosive process to occur, the loka itself needed to be conceptualized as a receptive, expansive entity. The "Cosmic Man" form provides this framework, allowing the kevali's soul to spread throughout and then "burst" the karmic particles. Ohira suggests this mirrors the concept of the Purusha in the Rigveda, whose sacrifice created the cosmos, and the Mahāyāna Buddhist idea of Buddha pervading the universe as the "Dharma Kaya."

5. Why the Silence? Ohira questions why this significant "Cosmic Man" conception was not openly discussed by early scholars like Umāsvāti and later commentators.

   • The Dilemma: The Jaina loka is ajiva (matter). If the loka were a "Cosmic Jina" or "God" that the kevali unified with (like Brahman or Cosmic Buddha), it would contradict Jainism's dualistic rejection of an Absolute One. The loka as mere matter, upon which the kevali's soul expands to eradicate karma, presents a dilemma in the process of final perfection.
   • A Secret Tradition: The silence suggests it was a deeply held understanding, passed down as a kind of "secret" knowledge within Jaina intellectual circles, until modern scholars brought it to light.

6. Modern Interpretations and Cosmic Woman: Ohira concludes by suggesting that the eventual open discussion of the "Cosmic Man" form by modern commentators might stem from the gradual forgetting of the philosophical nuances and dilemmas. The emergence of a "Cosmic Woman" representation is attributed to a tantric lineage.

In essence, Ohira argues that the Jaina conception of the universe as a Cosmic Man was a crucial, albeit subtly held, idea that underpinned their complex doctrine of liberation, serving as the cosmic stage for the kevali's ultimate spiritual act of self-annihilation of karmic matter.