Kaalchakra Jain Darshan Ke Pariprekshya Me - Book Summary

Here is a comprehensive summary in English of the Jain text "Kaalchakra Jain Darshan ke Pariprekshya me" by Sanjiv Godha, based on the provided pages:

Book Title: Kaalchakra Jain Darshan ke Pariprekshya me (The Wheel of Time in the Perspective of Jain Philosophy) Author: Dr. Sanjiv Kumar Godha Publisher: Shri A. B. Di. Jain Vidvat Parishad Trust

This book, "Kaalchakra Jain Darshan ke Pariprekshya me," by Dr. Sanjiv Kumar Godha, published by Shri A. B. Di. Jain Vidvat Parishad Trust, delves deeply into the Jain concept of time ("Kaal") and its cyclical nature, known as the "Kaalchakra." It aims to provide a comprehensive, logical, and research-based presentation of this crucial element of Jain philosophy.

Core Concepts:

Time as a Substance (Dravya): The book begins by defining "Kaal" as one of the six fundamental substances (dravyas) in Jainism. It describes time as formless, devoid of touch, taste, smell, and color, possessing the quality of being neither heavy nor light, and characterized by the function of "vartana" (continuous change or motion). Time is the cause of transformation in other substances. It is described as eternal (anadi-ananta), subtle, spread throughout the cosmos, and capable of facilitating the transformation of infinite entities.
Nishchaya (Essential) vs. Vyavahar (Conventional) Time: Jain philosophy distinguishes between two aspects of time:
- Nishchaya Kaal (Essential Time): This refers to the fundamental, underlying reality of time, which is its inherent quality of "vartana." It is considered eternal and the basis of all change. The "kalaanu" (time-atoms) are the manifestations of this essential time.
- Vyavahar Kaal (Conventional Time): This is the time we experience and measure, such as seconds, minutes, hours, days, months, and years. It is conventionally understood and is dependent on observable phenomena like the movement of celestial bodies (sun, moon). Vyavahar Kaal is considered ephemeral and relative, unlike Nishchaya Kaal.
The Six Periods of Time (Shatkaal): Jain cosmology posits a cyclical nature of time, divided into two main phases: Avsarpini (Ascending/Decline phase) and Utsarpini (Descending/Growth phase). Each of these phases is further divided into six periods, each of duration 10 kotikoti sagaropam (crores of crores of सागरोपम).
- Avsarpini (Progressive Decline): This phase is characterized by a gradual decrease in human lifespan, physical stature, strength, knowledge, and overall well-being. The six periods are:
  1. Sushama-Sushama (सुषमा-सुषमा): The first period, lasting 4 kotikoti sagaropam. This is the era of the "Bhoga-bhumi" (enjoyment land), characterized by extreme bliss, abundance, and divine circumstances. Humans are tall (3 kos), have a lifespan of 3 palyopam, and live in union (yugaliya) without any hardship. They receive sustenance from "Kalpavriksha" (wish-fulfilling trees).
  2. Sushama (सुषमा): The second period, lasting 3 kotikoti sagaropam. Still a Bhoga-bhumi, but with a slight reduction in the above-mentioned qualities. Height is 2 kos, lifespan 2 palyopam.
  3. Sushama-Dushama (सुषमा-दुषमा): The third period, lasting 2 kotikoti sagaropam. This is the final phase of Bhoga-bhumi. Height is 1 kos, lifespan 1 palyopam. At the end of this period, the Kalpavriksha begin to diminish, and the transition to Karma-bhumi starts. This is also the period when the "Kulkars" (ancestral progenitors) emerge to guide humanity.
  4. Dushama-Sushama (दुषमा-सुषमा): The fourth period, lasting 1 kotikoti sagaropam minus 42,000 years. This marks the beginning of Karma-bhumi (action land). Humans are shorter and have shorter lifespans. This is the era when the 63 "Shalaka Purusha" (distinguished individuals) like Tirthankaras, Chakravartis, Baladevas, and Narayanas are born.
  5. Dushama (दुषमा): The fifth period, lasting 21,000 years. A significant decline in human qualities, lifespan, and moral values. This is the current era in the Western and Eastern continents of Bharatavarsha and Airavatavarsha.
  6. Atidushama (अतिदुषमा): The sixth and final period, lasting 21,000 years. The period of extreme decline, misery, and moral degradation. Humans are short, have very short lifespans, and live in a state of extreme suffering, often without clothes or shelter.
- Utsarpini (Progressive Growth): This phase is the reverse of Avsarpini. It begins with Atidushama and progresses towards Sushama-Sushama, marked by a gradual increase in human lifespan, stature, strength, knowledge, and overall well-being. The six periods of Utsarpini are the reverse order of Avsarpini's six periods.
  1. Atidushama (अतिदुषमा): Corresponds to Avsarpini's sixth period.
  2. Dushama (दुषमा): Corresponds to Avsarpini's fifth period.
  3. Dushama-Sushama (दुषमा-सुषमा): Corresponds to Avsarpini's fourth period.
  4. Sushama-Dushama (सुषमा-दुषमा): Corresponds to Avsarpini's third period.
  5. Sushama (सुषमा): Corresponds to Avsarpini's second period.
  6. Sushama-Sushama (सुषमा-सुषमा): Corresponds to Avsarpini's first period.
Kalpa (Eon): One full cycle of Avsarpini and Utsarpini together constitutes a "Kalpa," which lasts for 20 kotikoti sagaropam.
Kalpavriksha (Wish-Fulfilling Trees): In the Bhoga-bhumi periods, these trees provide everything necessary for life, from food and drink to clothing and shelter.
Kulkar (Progenitors): At the end of the Sushama-Dushama period, when the Kalpavriksha begin to decline, Kulkars emerge to teach humans how to sustain themselves in the transition to Karma-bhumi. They provide guidance on agriculture, societal norms, and the beginning of human lineage.
Shalaka Purusha: These are distinguished individuals who appear during the Dushama-Sushama period (fourth of Avsarpini). They include Tirthankaras, Chakravartis, Baladevas, and Narayanas.
Kalki and Upakalki: Individuals who cause disruption and harm to Jain ascetics and the Dharma during the Dushama (fifth) and Atidushama (sixth) periods.
Pralaya (Cosmic Dissolution): At the end of the Atidushama period, a form of cosmic dissolution occurs for 49 days due to terrible storms and seven days of successive rains of ice, salt water, poisonous water, smoke, dust, lightning, and fire, which destroys a significant portion of the land.
Hunda Avsarpini: An exceptional and unusual period where irregularities occur, such as rain in the Sushama-Dushama period, the birth of the first Tirthankara and Chakravarti in the third period, and a reduction in the number of Shalaka Purushas.
Regions with Unchanging Time: The book also highlights that time cycles (Avsarpini-Utsarpini) only occur in the five Bharat and five Airavat regions, specifically in their "Arya-khandas" ( Arya-sectors). Other regions like Devkuru, Uttarkuru, Videh kshetra, Haryak kshetra, Rammyak kshetra, and Hemvat/Harnyanvat kshetra experience specific time periods perpetually (e.g., Devkuru/Uttarkuru always in Sushama-Sushama).

Key Themes and Discussions:

The book meticulously explains the various aspects of the Kaalchakra, including:

The definitions and measurements of time (time units like samaya, avali, uchchvas, mūhūrta, din-ratri, masa, ayana, varsa).
The concepts of numbered time (sankhyata), innumerable time (asan'khyata), and infinite time (ananta).
The distinction between past (bhuta), present (vartamana), and future (bhavishya).
Detailed descriptions of each of the six periods within Avsarpini, including the characteristics of humans, their lifespans, heights, diets, and the role of Kalpavriksha.
The emergence and role of Kulkars and the 63 Shalaka Purushas.
The characteristics of the fifth (Dushama) and sixth (Atidushama) periods, emphasizing the decline in moral values, physical attributes, and the increasing suffering.
The process of cosmic dissolution (Pralaya) at the end of the sixth period.
The counter-cycle of Utsarpini and the gradual revival of well-being and civilization.
Regions where the Kaalchakra does not apply and which have fixed temporal characteristics.
Addressing common queries and apparent contradictions, such as the perception of progress in the current era versus the Jain concept of decline, the credibility of ancient descriptions of immense lifespans and heights, and the cyclical nature of time.

Author's Perspective:

Dr. Godha emphasizes that while modern science might perceive progress in the current era, the Jain understanding of decline refers to a loss in spiritual, moral, and physical well-being, which is evident despite material advancements. The book encourages a deeper contemplation of these concepts from a spiritual perspective, suggesting that true happiness lies not in external temporal changes but in inner self-realization.

In essence, "Kaalchakra Jain Darshan ke Pariprekshya me" provides a thorough exposition of the Jain cosmological understanding of time, its cyclical nature, and its profound impact on the evolution of the universe and sentient beings, rooted in ancient Jain scriptures.