In Jainism, there is no moment of “creation” or a single starting point of the world. The world (the cosmos) is considered anadi—beginningless and eternal.

Key ideas in simple terms:

• What the world is made of: The universe is made of two kinds of substances—jiva (sentient beings) and ajiva (insentient matter). Ajiva includes pudgala (physical matter), kala (time), space, and the principles of motion and rest. Jiva and ajiva interact through karma.
• Time is cyclical: The cosmic time unfolds in repeating cycles. Each cycle has two halves: the ascending half (utsarpini) and the descending half (avasarpini). No moment marks the absolute beginning of the universe.
• No creator God: Jainism teaches that the universe operates according to natural law and moral causation, not by a divine creator. Souls become bound by karma, and they can rise or fall within the cycle depending on their actions.
• Realms of existence: The cosmos has multiple worlds or lokas. These include:

- Urdhva-loka (heavens) - Madhya-loka (humans, animals, beings in various planes) - Adho-loka (hells) Souls transmigrate among these realms based on their karma.

• Role of Tirthankaras: In each half-cycle, perfected souls (Tirthankaras) occasionally appear to teach lasts Dharma, upliftment, and the path to liberation. Their appearance is part of the ongoing order of the cosmos, not a creation event.
• Differences between Digambaras and Śvētāmbaras: Both traditions affirm anadi universe and karmic cosmology. There are nuanced interpretive variations in some cosmological details, but the core idea of an eternal universe governed by karma remains shared.

If you’d like, I can give you a short, exact verse or the precise Jain definitions (arth) from authentic scriptures on this topic, and explain any Digambara vs. Śvetāmbara nuances.