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Vishvarupa of Vishnu as the Cosmic Man with the three realms: heaven - Satya to Bhuvar loka (head to belly), earth - Bhu loka (groin), underworld - Atala to Patala loka (legs).
Higher seven Lokas

Loka is a Sanskrit concept in Indian religions, that means plane or realm of existence.


In early Buddhism, based upon the Pali Canon and related Agamas, there are three distinct realms:- First the Kama Loka, or the world of sensuality, in which humans, animals, and some devas reside, the second is Rupadhatu Loka, or the world of material existence, in which certain beings mastering specific meditative attainments reside, and the third is Arupadhatu Loka, or the immaterial, formless world, in which formless spirits reside. Arahants, who have attained the highest goal of Nirvana have unbound themselves from individual existence in any form, in any realm, and cannot be found here, there, or in between, i.e., they are found no Loka whatsoever.

Six Lokas[edit]

In the Tibetan and Tantric schools, "Six Lokas" refers to a Bönpo and Nyingmapa spiritual practice or discipline that works with chakras and the six dimensions or classes of beings in the Bhavachakra. In Buddhist cosmology Kama-Loka, Rupa-Loka, Arupa-Loka has interpreted.[1][clarification needed]


Large scale structure of the Brahmanda (material sphere-like Universe)

According to Hindu cosmology, the universe contains 7 upper and 7 lower planes of existence.

Map 2: Intermediate neighbourhood of the Earth according to one Hindu cosmology.
Map 3: Local neighbourhood of the Earth according to one Hindu cosmology.
The Lower seven Lokas of Hindu Cosmology

In the Puranas and in the Atharvaveda, there are 14 worlds, seven higher ones (Vyahrtis) and seven lower ones (Pātālas), viz. bhu, bhuvas, svar, mahas, janas, tapas, and satya above and atala, vitala, sutala, rasātala, talātala, mahātala, pātāla and naraka below.

The scholar Deborah Soifer describes the development of the concept of lokas as follows:

The concept of a loka or lokas develops in the Vedic literature. Influenced by the special connotations that a word for space might have for a nomadic people, loka in the Veda did not simply mean place or world, but had a positive valuation: it was a place or position of religious or psychological interest with a special value of function of its own.
Hence, inherent in the 'loka' concept in the earliest literature was a double aspect; that is, coexistent with spatiality was a religious or soteriological meaning, which could exist independent of a spatial notion, an 'immaterial' significance. The most common cosmological conception of lokas in the Veda was that of the trailokya or triple world: three worlds consisting of earth, atmosphere or sky, and heaven, making up the universe."[2]

# Planetary system name
01 Satya-loka
02 Tapa-loka
03 Jana-loka
04 Mahar-loka
05 Svar-loka
06 Bhuvar-loka
07 Bhu-loka
08 Atala-loka
09 Vitala-loka
10 Sutala-loka
11 Talatala-loka
12 Mahatala-loka
13 Rasatala-loka
14 Patala-loka


Universe structure as told by Kevalins

In Jain texts, the universe is referred to as loka. Jain cosmology postulates an eternal and ever-existing loka which works on universal natural laws, there being no creator and destroyer deity.[3] According to the Jain cosmology, the universe is divided into three parts:[4]

# Lokas of Jain cosmology
01 Urdhva Loka - the realms of the gods or heavens
02 Madhya Loka – the realms of the humans, animals and plants
03 Adho Loka – the realms of the hellish beings or the infernal regions


The concept of Lokas was adopted by Theosophy, and can be found in the writings of Blavatsky and G. de Purucker. There is also reference to kamaloka (world of desires) as a sort of astral plane or temporary after-life state, according to the teachings of Blavatsky, Leadbeater, and Steiner.


  1. ^ Desired Realms (Rupa Loka, Arupa Loka ,Kama Loka)
  2. ^ Soiver, Deborah A., The Myths of Narasimha and Vamana: Two Avatars in Cosmological Perspective State University of New York Press (Nov 1991), ISBN 978-0-7914-0799-8 p. 51 [1]
  3. ^ Jain cosmology
  4. ^ Shah, Natubhai (1998). p. 25