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Description

A Stunning Large Representation of Jain Cosmology.

This colorful and symbolically rich work is a one-of-a-kind hand-painted representation of Jain cosmology, most likely produced in the western part of the Indian subcontinent, where Jainism is most prominent.  We believe the map to be 19th Century, although the seller claimed it was produced in the 18th Century. The present example is also noteworthy for its size, being the largest example of this genre which we have offered for sale.

Jain maps are rare, and this one stands out for the large quantity of text that accompanies the visual representation of the cosmos, providing a complete overview of Jain cosmology and terminology on a single sheet. 

The map is a cosmological representation of the universe based on Jain philosophical and spiritual concepts, depicting the structure of the universe, its realms, and the interrelation between spiritual and physical components. Jain cosmology presents a highly structured, logical model of the cosmos, including its dimensions and inhabitants, focusing on the ultimate goal of liberation (moksha).

The text at the top-right explains that the map is centered on Mount Meru (मेरु), the focal point of the universe in Jain cosmology and an anchor providing cosmic balance, which sits within Madhyaloka, the central realm of the universe, where humans reside. Above the central realm is the upper realm (urdhva loka), the abode of the gods, while below is the hell-like infernal region, Naraka. Each realm is itself subdivided into multiple levels and zones. The progression of one's soul through these realms in the eternal cycle of rebirth (samsara) is determined by one's karma. The universe is surrounded by layers of water and wind, beyond which is nothingness. In this void, along the edges of the map, are words and phrases referring to Jain cosmological concepts, deities, and numerology.

This work is notable for being a unique production and for its remarkable condition. While other Jain cosmological maps from the same period appear on the market occasionally, few of them are quite so rich in text and imagery, and even fewer survive in such good condition.

Jainism & Cartography

Jainism has its own version of geography and cosmology. This chart shows the world of human habitation as a central continent with mountain ranges and rivers, surrounded by a series of concentric oceans (with swimmers and fish) and ring-shaped continents.

The early Jains divided the universe into three parts: the heavens or realms of the gods (Urdhva Loka), the realms of the humans (Madhya Loka), and the realms of the hellish beings (Adho Loka). So, the image above is a depiction of Madhya Loka, the realms of the humans.

Madhya Loka consists of at least eight continent-islands, arranged concentrically, each of which is surrounded by an ocean (typically with some sort of succulent name, like "Sugar Ocean" or "Ocean of Milk"); you can see those continent-rings clearly on this map. Humans live on Jambudvipa, the island at the center of the world; and at the center of Jambudvipa is Mount Meru, the highest point and center of the world. (According to Wikipedia, the quasi-mythical Mount Meru corresponds to the real world's Nagard Sarovar, in the middle of the Pamir Mountains.) At the summit of Mount Meru is Brahmapuri, the great city of Brahma, the god of creation.

The early Jains contemplated the nature of the earth and universe and developed a detailed hypothesis on the various aspects of astronomy and cosmology.

Jain cosmology is the description of the shape and functioning of the physical and metaphysical Universe (loka) and its constituents (such as living beings, matter, space, time etc.) according to Jainism, which includes the canonical Jain texts, commentaries and the writings of the Jain philosopher-monks. Jain cosmology considers the loka, or universe, as an uncreated entity, existing since infinity, having neither beginning nor end. Jain texts describe the shape of the universe as similar to a man standing with legs apart and arm resting on his waist. This Universe, according to Jainism, is broad at the top, narrow at the middle and once again becomes broad at the bottom.

Mahāpurāṇa of Ācārya Jinasena is famous for this quote:

Some foolish men declare that a creator made the world. The doctrine that the world was created is ill advised and should be rejected. If God created the world, where was he before the creation? If you say he was transcendent then and needed no support, where is he now? How could God have made this world without any raw material? If you say that he made this first, and then the world, you are faced with an endless regression. 

The Jain doctrine postulates an eternal and ever-existing world which works on universal natural laws. The existence of a creator deity is overwhelmingly opposed in the Jain doctrine. The universe has a firm and an unalterable shape which is measured in the Jain texts by means of a unit called Rajju which is supposed to be very large. The Digambara sect of Jainism postulates that the universe is fourteen Rajju high and extends seven Rajjus from north to south. Its breadth is seven Rajjus at the bottom and decreases gradually till the middle where it is one Rajju. The width then increases gradually till it is five Rajju and again decreases till it is one Rajju. The apex of the universe is one Rajju long, one Rajju wide and eight Rajju high. The total space of the world is thus 343 cubic Rajju. The svetambara view differs slightly and postulates that there is constant increase and decrease in the breadth and the space is 239 cubic Rajju. Apart from the apex, which is the adobe of liberated beings, the universe is divided into three parts. The world is surrounded by three atmospheres: dense-water, dense-wind and thin-wind. It is then surrounded by an infinitely large non-world which is absolutely empty.

The whole world is said to be filled with living beings. In all the three parts, there is the existence of very small living beings called nigoda. Nigoda are of two types: nitya-nigoda and Itara-nigoda. Nitya-nigoda are those which will be reborn as nigoda throughout eternity where as Itara-nigoda will be reborn as other beings too. The mobile region of universe (Trasandi) is one Rajju wide, one Rajju broad and fourteen Rajju high. Within this, there are animals and plants everywhere whereas Human beings are restricted to 2.5 continents of middle world. The beings inhabiting the lower world are called Naraki (Hellish beings). Deva (roughly demi-gods) live in whole of the top and middle world and top three realms of lower world.

Living beings are divided into fourteen classes (Jivasthana): 1. Fine beings with one sense. 2. Crude beings with one sense. 3. Beings with two senses. 4. Beings with three senses. 5. Beings with four senses. 6. Beings with five senses without mind. 7. Beings with five senses with a mind. These can be under-developed or developed which makes it a total of fourteen. Human beings get any form of existence and are the only ones which can attain salvation.

Conclusion

The present example is especially interesting for the unusually large amount of text outside the cosmological model.

Condition Description
Hand painted folding map on linen. Vivid color with loss along creases.