Jain Darshan Me Kal Ki Avadharna - Book Summary

Here's a comprehensive summary of the provided Jain text, "Jain Darshan me Kal ki Avadharna" by Dr. Virendra Singh, focusing on the concept of time in Jainism:

The article explores the concept of time ("Kal") within Jain philosophy, contrasting it with scientific and other Indian philosophical perspectives. It highlights that Jainism, like much of Indian thought, acknowledges various forms of time, encompassing both its abstract and experiential dimensions.

Core Tenets of Jain Time:

Dual Nature of Time: Jainism presents a nuanced view of time, considering it both a "dravya" (substance) and an "avaya" (mode or manifestation).
- Time as a Substance: Some Jain scholars, following Acharya Umaswati and the Agamas, consider time a distinct, independent substance.
- Time as Manifestation: Other scholars view time not as an independent substance but as the "paryaya" (flow or transformation) of other substances like souls (jiva) and matter (pudgala). This perspective emphasizes that time is the process by which these entities undergo change.
Transformative Power of Time: A fundamental Jain belief is that time transforms both material and spiritual substances. It is considered eternal and essential for the world's evolution, a concept also found in the Ramayana and Mahabharata, where time is often depicted as the cause of all occurrences.
Relativity of Time: Jainism emphasizes the relativistic nature of time, which resonates with modern scientific understanding. Time is seen as relative to the observer and motion. The Jain concept of "dikk-kal" (space-time) suggests an interconnectedness where space and time are not absolute but relative.
Anekanta and Time: The principle of "Anekanta" (non-absolutism or manifoldness) is crucial to understanding time in Jainism. It means that time can be viewed from various perspectives, each contributing to a more complete understanding.

Dimensions and Forms of Time in Jainism:

The article details various aspects and classifications of time within Jain philosophy:

Time as a Measure and Cause of Change: Time is seen as the enabling factor for all transformations, actions, and events in the universe. Motion, the fundamental characteristic of action, is relative and understood through the concept of space ("dikka"). The distance between points in space, filled with matter, is "dikka." "Paratva" (earlier) and "Aparatva" (later) are also perceived through time.
"Kalanu" (Time Atoms): Jainism posits the existence of "kalanu" – infinitesimally small units that constitute time. Time is seen as an aggregate of these "kalanu." Each "kalanu" is considered a point in space, or "pradesha," as defined in Jain cosmology. This concept aligns with the scientific idea of "space points" related to the distribution of matter.
Difference Between Time (Kal) and Moment (Samay): Jain scholars distinguish between "kal" and "samay." "Samay" is the smallest indivisible unit of time. An "avalika" is an aggregate of innumerable "samays."
Types of Time Calculation:
- Quantifiable Time (Sankhyeya Kal): This is the time measured by the movements of celestial bodies like the sun and moon, including units like day, night, muhurta, and yuga. It is considered the "quantitative" aspect of time used for practical calculations.
- Unquantifiable Time (Asankhyea Kal): This refers to time that is beyond ordinary calculation and is often described through metaphors and analogies. Examples include "palyopama" and "sagaropama," which represent vast, almost infinite, durations. These are symbolic representations of immense time scales.
Mithyāgrah of Time (Mythical Time Calculation): The article illustrates the concept of "palyopama" and "sagaropama" with a vivid example: the time taken to empty a well filled with atoms by removing one atom every hundred years. Such calculations, while seemingly mythical, highlight the Jain endeavor to quantify the immeasurably small.
Time Cycles (Kal-Chakra): Jainism views time as cyclical, a continuous movement of progress and decay. This cyclical concept is also found in Vedic, Greek, and Jewish thought.
- Urdhva-gati (Ascending) and Adho-gati (Descending): Time is divided into two main phases: "avasarpini" (descending or regressive) and "utsarpini" (ascending or progressive). These two phases represent a continuous cycle of development and decline.
- Six "Are" (Spokes): Both "avasarpini" and "utsarpini" are further divided into six "ares," representing different stages of time's movement. The "avasarpini" progresses from states of happiness to unhappiness, while the "utsarpini" progresses from unhappiness to happiness.
- Mythological Significance: These "ares" have mythological descriptions that symbolize the relationship between decline (suffering) and progress (happiness). The presence of a "Tirthankara" in the "dushyam-sushyam are" of each cycle indicates a spiritual beacon during periods of transition.
- Vedic vs. Jain Time Cycles: The article notes a difference in the number of divisions, with Jainism having 12 divisions in its time cycle and Vedic thought having 14, often attributed to the starting and middle points.
- Cosmic Cycle (Kal-chakra) and Creation: The Jain time cycle is seen as a continuous process of creation and destruction. The concept of "yugma" (duality, such as male-female, positive-negative) is essential for creation, a concept hinted at in ancient texts. Biological creation also requires duality.
- "Mahadolak" (Great Pendulum): This metaphor signifies the cosmic swing between the ascending and descending phases of time. The "Kal-chakra" (time cycle), also referred to as "Manvantara," has a duration of 30 crore and 67 lakh years. The time between the end and beginning of a cycle is a "kalpa," measured as 1000 Chatur-yugas.
Duality of Time: Linear and Cyclical: The article suggests that while time is cyclical in Jainism, a linear aspect is also present within each division of the cycle. Both cyclical and linear movements are relative and interconnected with human experience and the structure of the universe. The author posits that understanding cyclical time necessitates an understanding of linear time.

Comparison with Other Philosophies and Science:

The author frequently draws parallels between Jain concepts of time and those found in modern science, other Indian philosophical schools (like Vedanta and Buddhism), and even ancient texts like the Ramayana and Mahabharata. The relativistic nature of time in Jainism is highlighted as a point of convergence with modern physics.

Editorial Note:

An editorial note at the end acknowledges that while Dr. Virendra Singh presents a rich discussion, some of his personal interpretations might deviate from strictly orthodox Jain views, and agreement with these specific points is not mandatory.

In essence, "Jain Darshan me Kal ki Avadharna" provides a comprehensive overview of the multifaceted concept of time in Jainism, exploring its ontological status, its transformative power, its cyclical nature, and its various classifications, all while relating it to broader philosophical and scientific discourse.