Jain Darshan Ma Kalni Vibhavana

Here's a comprehensive summary of the Jain text "Jain Darshan ma Kalni Vibhavana" (The Concept of Time in Jain Philosophy) by Ramanlal C. Shah, based on the provided PDF pages:

The book "Jain Darshan ma Kalni Vibhavana" by Ramanlal C. Shah explores the profound and intricate concept of time within Jain philosophy, contrasting it with modern scientific understandings.

Modern Science vs. Jain Philosophy on Time:

The text begins by acknowledging the remarkable advancements in modern physics, including atomic science, electronics, and space science. It highlights the development of precise timekeeping instruments like stopwatches and counters, capable of measuring incredibly small divisions of time. Simultaneously, it notes the subjective experience of astronauts in space, where the perception of time can seem to stagnate, making time seem almost suspended and identifiable only through clocks. This leads to the observation that some modern scientists believe time is relative, or perhaps doesn't exist in an absolute sense. The author asserts that Jain philosophy has explored these complex ideas about time thousands of years ago with remarkable subtlety and detail, far surpassing other religions and philosophies.

Jain Concept of Time: From Microscopic to Macroscopic:

Jain philosophy presents a dualistic view of time, encompassing both its most minute and its most vast dimensions.

• 'Samay' (A Moment): The Smallest Unit: Jainism defines 'Samay' as the smallest, indivisible unit of time. It is so infinitesimally short that countless 'Samays' pass within a single blink of an eye. The exact duration of 'Samay' is beyond human comprehension and can only be known by Omniscient beings.

  • Illustrations for 'Samay': To illustrate its minuteness, the text offers two analogies:
    1. Flower Petals: Imagine a strong person piercing through hundreds of layered flower petals with a sharp object. The time taken for the tip of the object to pass from one petal to the next is comparable to a 'Samay'.
    2. Tearing Cloth: When a piece of old cloth is torn, countless threads break. The time it takes for one thread to break after another is analogous to a 'Samay'. The text emphasizes that 'Samay' is even finer than these illustrations suggest.

• Vast Units of Time: Jainism employs incredibly large units to measure time:

  • Palyopama: This unit is likened to a well. A cylindrical well, four leagues long, wide, and deep, is filled with fine slivers of human hair. If one sliver is removed every hundred years, the time taken to empty the entire well is one Palyopama.
    • Types of Palyopama: The text mentions six types of Palyopamas: Uddar, Adhva, and Kshetra, each with subtle (sukshma) and gross (badar) variations.
  • Sagaropama: This unit is equivalent to a vast ocean being emptied in the same manner as the well in the Palyopama illustration.
    • Types of Sagaropama: Similar to Palyopama, there are six types of Sagaropamas.
    • Relationship: Ten Koda-kodi (10^14) subtle Adhva Palyopamas equal one subtle Adhva Sagaropama.

Calculations and Cycles of Time:

The book details the Jain system of calculating time, bridging the gap between practical measurements and cosmic scales:

• Units within Human Life:

  • 9 'Samays' = 1 Jaghanya Antarmuhurta (smallest short duration)
  • Infinte Jaghanya 'Samays' = 1 Avalika (a basic time unit)
  • Further calculations involve units like Uchhvas (exhalation), Shvas (inhalation), Prana (breath), Stok, Lav, Ghadi (24 minutes), Muhurta (48 minutes), Ahōrātra (24 hours), Paksha (fortnight), Masa (month), Ritu (season), Ayana (six months), and Varsha (year).

• Vast Cosmic Time Scales:

  • 84 Lakh years = 1 Purvanga
  • 84 Purvangas = 1 Purva
  • This progression continues through increasingly larger units like Trutitang, Trutit, Adadang, Adad, Avang, Avv, Duhukang, Huduk, Utpalang, Utpal, Padhang, Padb, Nalinang, Nalin, Ardhapooranang, Ardhapooran, Ayutang, Ayut, Prayutang, Prayut, Nayutang, Nayut, Culikang, Culika, and Shirshaprahelikang and Shirshaprahelika. These are counted in specific numbers of years.
  • Beyond Numerically Countable Time: Time beyond Shirshaprahelika is considered an infinite number of years, and one Palyopama is equivalent to such infinite years.
  • Ten Koda-kodi Palyopamas = One Sagaropama.
  • Ten Koda-kodi Sagaropamas = One Utpatsarpini (ascending half-cycle of time) or one Avasarpini (descending half-cycle of time).
  • Twenty Sagaropamas = One Kalachakra (time cycle), composed of one Utpatsarpini and one Avasarpini. (The lifespan of beings in certain celestial realms or hells is stated to be thirty-three Sagaropamas).
  • Ananta Kalachakras (infinite time cycles) = One Pudgalapravartan (a cycle of material transformation).

Ascending and Descending Time Cycles:

The text details the six arcs (aras) of Avasarpini and Utpatsarpini:

• Avasarpini (Descending Time):

  1. Sushmasushma: Four Koda-kodi Sagaropamas.
  2. Sushma: Three Koda-kodi Sagaropamas.
  3. Sushmadushma: Two Koda-kodi Sagaropamas.
  4. Dushmasushma: One Koda-kodi Sagaropamas minus forty-two thousand years.
  5. Dushma (current era): Twenty-one thousand years.
  6. Dushmadushma: Twenty-one thousand years.

• Utpatsarpini (Ascending Time): The order of the arcs is reversed, starting with Dushmadushma and ending with Sushmasushma, with durations corresponding to their names.

  • A complete Kalachakra is twenty Koda-kodi Sagaropamas.

Pudgalapravartan: This is explained as having eight aspects: four based on substance (dravya), place (kshetra), time (kala), and mode (bhava), and each of these having subtle and gross variations.

Two Main Categories of Time in Jainism:

• Vyavahar-kal (Conventional/Practical Time): This refers to the time we experience and measure in daily life – minutes, hours, days, nights, seasons, etc. This forms the basis of astrology, life expectancy calculations, and the organization of human activities, including transportation, commerce, and government. It is practical and observable.

• Nishchay-kal (Absolute/True Time): This refers to the philosophical understanding of time.

The Nature of Time as a Substance (Dravya):

Jain philosophy posits that the universe is composed of six substances (dravyas): Jiva (soul), Pudgala (matter), Dharma (medium of motion), Adharma (medium of rest), Akasha (space), and Kala (time).

• Astikaya (Substances with Extension): Jiva, Pudgala, Dharma, Adharma, and Akasha are classified as Astikaya because they have infinite or numerous spatial extensions (pradesha).
• Kala (Time) Not an Astikaya: Time is not considered an Astikaya because it does not possess spatial extension in the same way. While it has sequential divisions ('Samay'), these 'Samays' do not combine to form a cohesive, spatially extended entity like matter. Time has infinite past, one present, and infinite future 'Samays' but is not spatially manifest.

Unique Qualities of Time:

Each substance has unique qualities. Time's distinguishing quality is Vartana (the characteristic of change or transformation). This 'Vartana' is inherent to time itself.

Debate on Time as a Substance:

There has been a historical debate among Jain scholars regarding whether time should be considered an independent substance.

• The Uttaradhyayana Sutra states that Dharma, Adharma, and Akasha are single substances, while Kala, Pudgala, and Jiva are infinite substances.
• Vachak Umaswati in the Tattvartha Sutra notes that some also consider Kala as a substance, implying differing views existed before his time.

Attributes and Manifestations of Time:

• Four Basic Qualities of Time Substance:

  1. Arupi (formless)
  2. Achetan (non-sentient)
  3. Akriya (without action)
  4. Navapurana Vartana Lakshana (the characteristic of being new and old simultaneously).

• Four Manifestations (Paryayas):

  1. Ateet (past)
  2. Anagat (future)
  3. Vartamana (present)
  4. Agurulaghu (neither heavy nor light)

• Spatial Extent: Jiva, Dharma, Adharma, and Akasha have infinite spatial extensions. Pudgala has one atomic extension. Time, in its essence, is considered to have one 'Samay' extension.

• Alternative View of Time: Another perspective suggests time consists of infinite 'Kalaanu' (time particles), with one particle per space point. These particles have varying speeds. Fast-moving particles can traverse fourteen Rajulokas in one 'Samay'. The 'Samay' is the time taken for slower particles to move from one space point to another. These 'Kalaanu' are considered numerous substances.

Time as a Causal Agent:

Time is considered a Nimit Ttaya Karana (instrumental cause) or Sahakari Karana (cooperative cause) in the transformations of all other substances (Jiva, Pudgala, Dharma, Adharma, Akasha). It is the source of change.

Subjectivity and Relativity of Time:

The text emphasizes the subjective experience of time, drawing parallels to modern relativity:

• Time does not pass; rather, we pass through time.
• The perception of time is influenced by the pace of changes observed. Rapid changes make time seem fast, while slow changes make it seem slow.
• Personal experiences, such as waiting or engaging in enjoyable activities, alter the perception of time's duration.
• The example of the Arctic, where continuous sunlight and prolonged darkness blur the experience of day and night, illustrates how environmental factors can affect our perception of time.

Time as Identical with Life and Non-Life:

The Jivabhigam Sutra states: "What is called 'time', O Gautama? It is life and non-life." This suggests an identification of time with the processes of living beings and inanimate matter. Since both are infinite, time is also considered infinite.

Time as the Transformation of All Substances:

Time is the characteristic "Vartana" (change) of all substances. The constant reflection of changes in all entities is what we identify as time. Time is, in essence, the manifestation of change.

The Omniscient Perspective:

For an omniscient being, all changes of all substances across all three times (past, present, and future) are perceived simultaneously. However, for ordinary beings, time is divided into past, present, and future. Siddha souls (liberated souls) are considered beyond time.

In conclusion, "Jain Darshan ma Kalni Vibhavana" presents a comprehensive and sophisticated understanding of time within Jain philosophy, ranging from the infinitesimally small 'Samay' to vast cosmic cycles. It highlights the interconnectedness of time with all existence and its role as the fundamental principle of change, offering profound insights that resonate with contemporary scientific discussions on the nature of time.