Sambodhi 1993 Vol 18

SR No.: 520768
Original Sutra Author: N/A
Author: J B Shah, N M Kansara
Publisher: L D Indology Ahmedabad
Publication Year: 1993
Total Pages: 172
Language: English, Sanskrit, Prakrit, Gujarati
Classification: Magazine, India_Sambodhi, & India
File Size: 17 MB

Page 88

Vol. XVIII, 92-93
81 Kālacakra is conceived as a deity with four faces, three necks, six shoulders, twelve hands.
This Mandala gives the idea of the phenomenal world of the Mahābhūtas, and the Bodhisattvas always ready to assist the human worshippers of the phenomenal world of the origin, stabiity and destruction.
This deification of Kālacakra and its artistic representation is indicative of the global phenomenon of the life that depends on Kāla that himself emnates from the Sūnya.
in Buddhist circles suggest their notions of the constantly changing patterns of the universe with its repetitive or cyclic pattern, that is experienced by those in Avidyā. The Buddhists aim at rising above these aspects of avidyā and try to achieve sūnyā, tathatā etc.
The idea of Time of Kāla as animportant element in existing phenomenal world is also known to the Jains. In their cosmoligical thought, they are divided in their opinions about Kāla. One opinion considers it as a mental concept, the other accepts it as an inportant element.
According to the later oponion, Kāla is an Ajivāsti-kāya.
It is Anandi and Ananta that is it has an existance and is beginningless and endless. This Kāla gets subdivided by the moving astronomical objects like the Sun, Moon, Planets, Naksatras, Stars, etc. The consideration of the division of Time is a Human chacteristic. Due to this charactersitic it could be counted and it becomes Sankhyeya. It has the nature of non-countability that is known as Asankhyeya.
This time-cycle moves in Utsarpini and Avasarpini, with six divisions of each. In it the Jīvāstikāya moves. The Jivas are classified into Human, Tiryañca, Daivi and Nārki For their life duration time is considered in relative lengths in the number of years as well as by simpiles of Palyopama or Sägaropama etc.
When these notions are classified the aspects of linear, cyclic and relative nature of Kāla become clear.
Thus most of the school of Indian thinkers seem to indicate the following basic notions of time : 1. In final analysis Kāla does not exist. 2. Kāla is a characteristic of the Phenomenal world. 3. It is linear, cyclic and relative. 4. It is irreversible due to its linear charater. 5. Those systems that believe in non-existance of Time, include it as manifestation of
the unmanifest. 6. Those who identify the unmanifest as a deity either consider Kāla as one of its
characterisation or consider it as a deity of lower order.