Jaina Jyotisa Vijnana
Summary
In this article Sajjan Singh Lishk introduces readers to Jaina Jyotisa Vijnana, the astronomical knowledge embedded in Jaina canonical literature. Jyotisa Vijnana literally means ‘astronomy,’ and Lishk argues that astronomy formed an integral part of Jaina philosophy from its earliest times. While all thirty‑two Agamas contain cosmological discussions, the Suryaprajnapti and Candraprajnapti are dedicated treatises on Jaina astronomy composed in Ardha‑Magadhi. Lishk notes that scholars such as Dr Shakti Dhar Sharma, Professor Lakshmi Chandra Jain and Dr Radha Charan Gupta have begun studying this material, but that there remains a large gap between the Jyotisa Vedanga and Siddhanta periods (roughly 1200 B.C. to 200 A.D.) in the history of Indian astronomy. He calls this era the ‘dark period’ because it is poorly understood and argues that analysing Jaina astronomical data is essential to evaluate foreign influences on later Indian astronomy. Lishk urges researchers to adopt a mindset akin to that of Jainas who lived two and a half millennia ago in order to interpret their cosmology fairly. He describes the Jaina model of the universe as concentric rings of land and ocean centred on Jambudvipa, with Mount Meru at the centre; two suns and two moons revolve around Meru in their respective mandalas, and the distance of the sun from Meru varies over the course of a year. Jainas believed the sun travelled 183 days in the southern solar mandala and 183 days in the northern, leading to variations in day length. Lishk emphasises that Jaina texts also discuss calendrical cycles, planetary motions and cosmography, yet remain largely untapped by historians of science. He highlights recent projects, including one led by Dr Sharma at Punjabi University, that seek to reconstruct the post‑Vedanga pre‑Siddhanta Jaina school of astronomy and thereby fill a crucial gap in understanding the development of ancient Indian mathematical astronomy.
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Conclusion
Lishk’s essay positions Jaina astronomy as a vital but neglected component of India’s scientific heritage. By summarising the contents of canonical treatises and outlining the Jaina cosmological model, he demonstrates that Jainism developed sophisticated ideas about planetary motions, time cycles and cosmography. The article argues that systematic study of these texts could illuminate the so‑called dark period between Vedic and Siddhanta astronomy and perhaps reveal indigenous influences on later Hindu and Buddhist science. Lishk thus calls on scholars to approach Jaina Jyotisa with the respect and methodological rigour it deserves, suggesting that such research will enrich our understanding of ancient Indian intellectual history.