In Jain cosmology there is no concept called “analemma” and no diagram like the modern figure‑8 path of the Sun in the sky. That is a modern astronomical idea.

But Jain cosmology does explain:

• how the Sun (Sūrya) and Moon (Candra) move,
• why their rising/setting points shift over the year,
• and how seasons and different lengths of day arise.

This is done in a different, Meru‑centered model, not in terms of our modern “sky projection”.

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1. Basic Jain picture of Sun and Moon

• The universe has a middle region (Madhya‑loka) where Jambūdvīpa and Mount Meru are located.
• The Sun and Moon are jyotiṣka‑devas (luminous celestial beings), not fiery balls in a “solar system”.
• They move in fixed circular paths (sūrya‑mārga / candramārga) around Mount Meru, at fixed heights above Jambūdvīpa.
• Their motion around Meru causes:

- day and night, - fortnight, month, season, year, - differences of light in different regions.

Both Śvetāmbara and Digambara traditions agree on this Meru‑centered, circular‑orbit idea, though numbers and details sometimes differ in later texts.

You can see a simple explanation of Sun and Moon in Jain cosmology here: “How many sun & Moon according to Jain”

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2. North–south shifting: Jain version of “Sun’s path”

Modern analemma combines two things:

1. The Sun going north and south in the sky during the year (change in declination).
2. Changes in the time of noon (equation of time).

Jain texts do not draw this as a figure‑8, but they clearly describe point (1):

• Uttarāyaṇa – Sun moves “northward” in its course.
• Dakṣiṇāyana – Sun moves “southward” in its course.

In Jain cosmology, this is explained using:

• different bands/zones of the Sun’s path around Meru,
• different regions being illuminated more or less at different times.

Śvetāmbara Upāṅga texts Sūrya‑prajñapti and Candra‑prajñapti explain:

• the daily path of Sun and Moon,
• their northward and southward motion (ayana),
• how this creates different lengths of day and night,
• how months and seasons are counted.

So there is a conceptual match to the idea that the Sun does not rise and set at exactly the same point every day, but:

• Jain texts express it with Meru‑centered circular orbits and zones,
• not with a ground‑based sky diagram like the analemma.

A short Jain‑focused overview of these texts is discussed here: “What does Jain scripture say about our solar system in the second khamana of pratikraman?”

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3. Moon in Jain cosmology

For the Moon, Candra‑prajñapti explains:

• its orbit around Meru,
• phases of the Moon (tithi, fortnight),
• eclipses,
• and its relation to constellations (nakṣatra).

Again, this is not drawn as an analemma, but as:

• fixed circular path of the Moon,
• changing illuminated region as seen from different parts of Jambūdvīpa,
• regular pattern of phases and eclipses.

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4. Summary relative to “analemma”

• Jain scriptures do not talk about a “Sun/Moon analemma”.
• They do describe:

- north–south shifting of the Sun’s path (uttarāyaṇa / dakṣiṇāyana), - changing length of day and night, - regular cycles of Sun and Moon around Meru.

• The model is religious‑cosmological, centered on Mount Meru and jyotiṣka‑devas, not a modern physical or geometric sky diagram.

So if you are trying to map Jain cosmology to a modern analemma diagram, you can say: Jain texts describe the underlying seasonal north–south motion of Sun and Moon in their own language and model, but they do not define or use the analemma figure itself.