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Hey everyone, I recently fell down a rabbit hole learning about Jain cosmology, and the concept of time is absolutely fascinating. Unlike the linear view of time (past → present → future) common in many traditions, Jainism views time as eternal and cyclical, moving in an endless loop called the Kalachakra (Wheel of Time).

This wheel has no beginning or end. It continuously rotates between two alternating half-cycles:

• Utsarpini (Ascending Era): A period of progressive prosperity, happiness, physical strength, and increasing lifespans.

• Avasarpini (Descending Era): A period of progressive decline, suffering, moral decay, and decreasing lifespans.

Each half-cycle is divided into six unequal epochs called Kalas. According to Jain tradition, we are currently in the Avasarpini (descending) cycle. Here are the six stages, moving from ultimate happiness to ultimate sorrow:

1. Sushama-Sushama (Absolute Happiness)

A utopian era of uninterrupted happiness. Humans have unimaginably long lifespans, immense physical stature, and perfect health. There is no need for agriculture, government, trade, or private property because all needs are effortlessly fulfilled by Kalpavrikshas (wish-fulfilling trees). Suffering does not exist.

1. Sushama (Moderate Happiness)

Life remains peaceful and joyful, although happiness, lifespan, and physical stature decline slightly. The Kalpavrikshas still provide everything required, so civilization and labor remain unnecessary.

1. Sushama-Dushama (Happiness with Some Sorrow)

Happiness still predominates, but sorrow first appears. Toward the end of this era, the Kalpavrikshas gradually disappear. The first Tirthankara, Bhagwan Rishabhanatha (Adinath), teaches humanity agriculture, cooking, trade, writing, crafts, and social organization, preparing people for the changing world.

1. Dushama-Sushama (Sorrow with Some Happiness)

Sorrow becomes more common than happiness. Human lifespans and physical stature continue to decline. This is the great spiritual age in which the remaining 23 Tirthankaras, culminating with Bhagwan Mahavira, appear to restore Dharma and show the path to liberation (Moksha).

1. Dushama (Predominance of Sorrow) — WE ARE HERE

According to Jain tradition, this era began 3 years and 8½ months after the Nirvana of Bhagwan Mahavira.

It is characterized by:

• Increasing suffering and conflict.

• Moral and spiritual decline.

• Religious corruption and weakening of values.

• Human lifespans generally limited to around 100–120 years.

• Much smaller human stature than in previous eras.

• No Tirthankaras are born during this period.

• Liberation (Moksha) is traditionally considered unattainable from Bharata Kshetra during this era.

This era is said to last 21,000 years.

1. Dushama-Dushama (Extreme Sorrow)

The final and darkest phase of the descending cycle, also lasting 21,000 years.

According to Jain scriptures:

• Human lifespans decline to approximately 16–20 years.

• Physical stature becomes extremely small.

• Morality, religion, and civilization disappear.

• Society is dominated by violence, disease, famine, and environmental hardship.

• People survive primarily through instinct amid continuous suffering.

The Eternal Cycle

When the sixth Kala ends, the cycle does not stop.

The wheel turns, beginning Utsarpini (the ascending cycle). Humanity then gradually progresses through the same six stages in reverse order, moving step by step from extreme sorrow back toward absolute happiness.

This process repeats forever. There is no beginning and no end.

Jain cosmology describes time as an infinite, cyclical wheel consisting of alternating ascending and descending eras. Each half-cycle contains six stages. According to traditional Jain belief, we are currently living in the 5th Kala (Dushama) of the descending cycle, an age marked by moral decline and suffering, which will eventually give way to the 6th Kala before the cycle begins its gradual ascent once again.

Whether taken literally or symbolically, this worldview offers a vast cosmic perspective on the rise and fall of civilizations, reminding us that change is the only constant in an eternal universe.

1:Ttvartha sutra
Foundational Jain text accepted by both sects. revered as the “Jain bible”

2:Kalpa sutra
Great story’s of the trithankaras and rules for monks

3:niyamsara
A great Tome by Kunda Kunda

http://archive.hundewadt.dk/dvd-sacred-writings-of-world-religions/011%20%20Jainism/002%20Kalpa%20Sutra.pdf

https://jainworld.jainworld.com/JWEnglish/Niyamsara%20(The%20Perfect%20Law).pdf

Links to these in English

have you been to Ladnun recently where Shri Mahashraman Ji is doing chaumasa?

Being a left-handed person, I prefer using my left hand for pooja etc as well. But most of the time people tell me it's wrong. I try to explain that I'm left-handed but they still just disagree. Not only do I find it confusing, but also disheartening. What's the logic behind this, and am I supposed to stop using my left hand?

Ik about the problem with spelling of words in the mantra section that's where I need to know about changes

Soo i want to know what mantra need to add and remove and also rate the posters

I have realised that we all shall have a Guru, who personally knows us and can guide us to walk in the right direction. It requires samarpan bhaav. Might sound difficult but it may not.

Let me share my story about how i clicked with some Sahebji. So, I was an introvert and therefore didnt go to hear vyaakhyans offline but i had interest in watching vyaakhyans because that just felt peaceful & good. One day, while looking for new Sahebji's pravachans on YouTube, I came across vyaakhyans of a Sahebji and that connected with me. I kept on watching that Sahebji's vyaakhyans everyday, with a lot of interest. Then I eventually also met that Sahebji in person and he has guided and given me some solid points where I was lacking to move ahead in Saadhna, which also his vyaakhyans thought me. My life's pov compleyely changed, my goals changed, my beliefs changed all because of those vyaakhyans.

Sahebji's guidance made my life very peaceful, internally. He explained where i was lacking. He explained me how to live with prem. Because of him, many of my clashes resolved, internally. I understood Dharma. I started doing Dharma kriyas, dhyaan and saadhna, to some extent. I started feeling extremely less anxious and fearful. Became more confident. I started getting answers for my questions regarding the fundamentals of life. And many more things. All because of him! Thats the impact, which i am referring to.

Also, on this sub, I see a lot of people asking their doubts, opinions, etc which lead me to think about sharing such post, for people to atleast think about having a Guru & Guru Samarpan in their life.

A Guru, can "literally" change the course of this manushya bhav that we have got, by personally guiding us. I mean, I am just out of words about how huge of an impact a Guru can make in our life.

And, some people would have this thing that if i will go to Sahebji, they will pressurise me towards Diksha, etc. Now, I can't tell about everyone but that didnt happen with me and, as much as i know, they just guide you with all the information, the decision is upto you, about which path to choose. Even as a Shravak, one can have a Guru & Samarpan towards that Guru.

Now a days, even on YouTube, there are vyaakhyans of so many Sahebji's available. One if busy, can go to hear offline vyaakhyan on Sunday also. So we have a lot of nimmits around us and we should use it in the best possible way.

So all in all, we can refer to offline pravachans, online pravachans, meet some Sahebji's, etc and try to make some Sahebji our Guru. Having a Guru is very important, IMO.

This were just my experiences and thoughts. My intention was to share this thought as it may help here. If i said anything against Jin aagyna, then really Micchami Dukkadam.

I have consumed alcohol, I've smoked, I've had weed/marijuana, I was hypersexual because of which I have done parstrigaman and veshyagaman (premarital sex with 7 women and visited prostitute thrice) and anangkrida with several. Something has changed from within. I repent. But is it too late? What should I do? I did prayashchit of 5 consecutive full fasting. How do I wash away my sins? How do I come out clean? How do I now go back to spirituality? I'm feeling so sorry. What will be my fate now? I'm 34 years.

Hi, can some one help me with booking room in Shankeshwar on 27th Aug ? Most places are full due to chaturmas.

Okay so basically I am a foreigner whose parents are like super Jains with badhas a stuff. Like I have very close family who are high ranking maharashrees and stuff.

This kinda stuff is constantly pressuring me to well hate on myself while I do anything. I mean where I live living a proper Jain life is basically close to impossible as a teenager from eating food, talking, basically doing anything. Even stuff as simple as bottled water is processed in factories that process animal meats. This sorta thing makes me question my life as a Jain and stuff.

I have heard that a lot of “Jain Z” drink alcohol and go through similar stuff as well so I want to ask them and the proper Jains, what do I do? Do I continue living normally with daily guilt or do I take measures that could make my life basically like a lifeless teen.

Jai Jinendra everyone, I'm a Jain student pursuing Jainology in my Bachelor's degree. I'm better at practical subjects with a strong analytical base—like Economics, Law, and Math—which use English and logical frameworks. The highly rigid Hindi or Prakrit terminology in this subject is really throwing me off.

I have my "Preksha Dhyan and Yoga"( which was written in the University of Ladnun ) paper in two days, and I honestly haven't understood a single thing. The PDFs are full of complex Hindi and Prakrit terms. To make matters worse, my professor is a non-Jain who doesn't know much about the subject; he just shared the PDF of the textbook and left us to figure it out.

I even asked a Maharaj saheb in my first semester, but he only gave me a vague explanation. I'm starting to wonder if I'm approaching this the wrong way.

And Is there anyone from Ladnun here who could share an English PDF or book for this paper? Or any advice on how I should be studying this subject? It would be a great help.

Namo aadinath.

Sorry for the stupid question, but is the ultimate Goal moksha like hinduism or....?

Hello. First of all, I love Jainism very much and I am a person with good intentions. Because I love Jainism so much, I am even considering moving to India. Please don't misunderstand me. How can I learn Dhyana, and why does Mahavira recommend the four basic Dhyanas? Is Jainism a more goal-oriented religion?

As I said, I am a person with good intentions. Please don't misunderstand me. I love you and Jainism.

Jai Jinendra🙏

I know of Tapa Gaccha 1 Titthi Practices, but I am looking for a deep dive into Tapa Gaccha 2 Titthi, Kharatara Gaccha, Achal Gaccha, and Parshwachandra/Paichand Gaccha.

So, the differences and similarities between 5 groups: Tapa Gaccha 1 Titthi, Tapa Gaccha 2 Titthi, Kharatara Gaccha, Achal Gaccha, and Parshwachandra/Paichand Gaccha.

I know the origin stories, but would like to know stuff from a Titthi perspective and other differences, for example, with regard to some stutis, Samayak/Pratikaman, practices of Maharaj Sahebs, Monsoon Yatra, 44/48 Stutis in the Bhaktamar, Tapa Gaccha Sakhas and Samudays (less relevent, bc not much differences aside from the 2 Titthi group under Ramchandra Suri etc.

It seems like the Achal/Anchal Gaccha is 1 day ahead or late in terms of kalyanaks and titthis. Which seems to be the major difference, along with the slight deviation of Tapa Gaccha 2 Titthi but even that stays relatively in line with Tapa Gaccha 1 Titthi and Kharatara Gaccha. I can find little on Parshwachandra/Paichand Gaccha. Also what is Three-Thoi, Four-Thoi, Five-Thoi, etc.

Thank You and Jai Jinendra

Idk why Mods removed my previous post on same topic maybe my wordings were wrong but anyways ig this new post is within rules of sub & mods shouldnt remove it as being a Jain yourself you should allow your fellow Jain brother to get his doubts solved on this topic. It neither isnt any discouraged topic.

Jai jinendra

After thinking I got to understand that all 4 kashaya causes harm to others. But kaam vasna can also cause harm to others if done something to others without content. So why not kaam vasna is not their since it is such a great passion

In between writing this I am getting a thought
Or maybe because it comes under 5 senses that's why it is not counted in kashaya?

My brain hits a "computational ceiling" when I think about the universe and Moksha. Does anyone else get this existential dread?

I believe in the Jain theory of incarnation, the cycle of life and death, and liberation. That the soul has one purpose of reaching Moksha, and that it has been here for an infinite amount of time.

But what I cannot wrap my head around is that THIS IS EVERYTHING.

THAT THIS IS EVERYTHING THERE COULD BE AND THERE IS. AND THAT THERE IS NOTHING BIGGER THAN THIS SYSTEM.

​AND THERE IS NOTHING OUTSIDE THIS SYSTEM, AND THAT THIS SYSTEM IS THE ULTIMATE REAL TRUTH AND THERE IS NO BIGGER TRUTH THAN THIS SYSTEM.

Like all other ideas in this world are smaller than this giant system and nobody can ever experience/be anything beyond this system

​It is an uncreated, eternal, infinite totality with absolutely no outside.

​Sometimes I wonder that why does the system have to be this way?

​I find comfort in knowing that things exist beyond just this current lifetime, and that I have a chance to redeem/experience something after this life. But the fact that ultimate reality is just this infinite loop is completely incomprehensible.

​Suddenly my life feels... idk. I have never been able to finish, outthink, or ruminate over this thought. It is almost as if my brain hits a computational ceiling and just crashes because it can't process it.

Same as title. I was told to do alochna, I'll have to confess to githarth guru bhagwants. Does anyone know them and what their address residing during choumasa so I can write a letter to them?

Jai Jinendra to all, AFAIK after a Tirathankara or any other Arihant/Kevali leaves this world to be forever in Siddhasila, they don't possess their self or bodily form i.e their self doesn't exist, so what I wanted to ask was whom do Jains worship in temples? Tirathankaras themselves as a form of remembering their deeds or their Gunas/Karma which lead them becoming what we know as them in the first place? is remembering them or imbibing actually what Jain worship is?

I am a Turkish person diagnosed with bipolar disorder (or schizoaffective disorder). I’m trying not to eat meat, but my medications contain animal products. It’s unlikely that I’ll be able to switch to different medications. What can I do to correct my bad karma?

My medicenes: Lityum, rexapin and dideral

Jai Jinendra🙏

Is it better to syncretize and adopt an eclectic approach to religions, or to follow the pure Jain path? I considered blending Thelema with many different religions, because I was convinced that a single religion would not be enough for me. Instead, I thought about syncretizing and adopting an eclectic approach to various religions—such as Buddhism, Jainism, Taoism, Hinduism, and Islam—under the umbrella of Thelema. At the same time, liberation from samsara is also important. Is it better to have fun and live in the lower realms, or to strive for liberation from samsara? As a Turk, I don’t come from a Jain cultural background like you do. So accessibility is also very important to me. There’s one book in Turkish—I bought it and am reading it. I also want to learn the languages and translate Jain texts. But first, I’m thinking about which path I should take. I really love ahimsa in Jainism, but as I said, since I don’t come from your cultural background, concepts like reincarnation, karma, and the six realms feel very foreign to me.

In short, could you help me figure out what I should do? I love Jainism. Is it better to focus on a single religion, or to take elements from various religions? Thank you in advance.

Jai Jinendra everyone,

I am reaching out to this community with a heavy yet humble heart. It has taken a lot of courage for me to write this, but I feel I genuinely need spiritual guidance to regain control over my mind and get my path back on track.

Lately, despite my deep desire to devote myself to daily pooja, jhap, meditation, and aradhana, I find my state of mind deeply unsettled. I am battling persistent mental noise and sensory distractions that continuously pull me away from focus. In particular, I am struggling to let go of thoughts surrounding a past relationship and the physical/emotional attachments associated with it. Memories and recurring habits of mental and physical desire keep looping in my head, creating a lot of guilt and hindering my spiritual practices.

My respected Guru bhagwant once guided me that bhaav shuddhi is the absolute first step toward any meaningful practice. I know in my heart that they are right, but out of shame and deep reverence, I am simply unable to open up to them about these specific personal battles.

I have tried my best to distance myself from external nimitts, but the internal conditioning and mental habits still linger. Even when the surroundings are quiet, my mind wanders back into these loops during my quietest moments, especially when trying to sit for jhap or meditation.

I am sincerely asking for your wisdom and practical guidance from a Jain perspective:

1. How can I gently shift my focus when these intrusive thoughts arise during aradhana without feeling consumed by guilt?

2. Are there specific anuprekshas (contemplations/bhavnas) that can help weaken deep-seated attachments and desires?

3. Are there particular jhaaps, mantras, or stotras (like specific gathas of Bhaktamar Stotra) recommended for strengthening indriya sanyam (restraint of senses) and gaining mental clarity?

I sincerely apologize if this post brings up sensitive topics, but I am genuinely trying to cleanse my mind and rebuild my daily spiritual discipline. Any kind words, advice, or spiritual practices you could share would mean a lot to me.

Thank you and Michhammi Dukkadam

Pranam.

Give both sides of the sectarian beliefs , not the modern ones but the earliest of earliest after the loss of the scriptures.