 honorable chairperson, and friends. A paper, Units of Space and Time, was jointly written by Dr. Raj Maljain of Isru Amdabad and myself. In fact, I have provided the chronicle literature and the relevant material which is related with the mathematics. And Professor Raj Maljee who is a man of the astrophysics as well as astronomy. He's a space scientist, he has compiled and analyzed the entire things related with the space and time. But due to sickness, he's not present here. So I'm trying to give the brief account of his paper because a lot of analysis has been done and the paper is of 42 pages. So it is not possible to read the entire paper as well as I do not have the PowerPoint presentation of Dr. Raj Maljain. So I think that all of you be here with us and we complete the formality of presenting the paper, the entire paper will be published either in the journal of Soyes or in the separate, in the form of the booklet, which will be provided to all of you. As I have told you, the length of the paper is 42 pages. So I'm reading here the certain passages as well as the conclusion of the paper. Philosophy of space and time is concerned with the issues surrounding the ontology, epistemology and character of space and time. While such ideas have been central to philosophy from its inception, the philosophy of space and time was both an inspiration for and a central aspect of early analytical philosophy. The earliest recorded vested philosophy of time was expounded by the ancient Egyptian thinker and he said that do not listen the time of following desire for wasting of time is an abomination of the spread. The Vedas, the earliest text on Indian philosophy and Hindu philosophy dating back to the late second millennium BC describes ancient Hindu cosmology in which the universe goes through repeated cycles of the creation, destruction and rebirth. With each cycle lasting four lakh, 32,000, 43 lakhs, 20,000 seer and ancient Greek philosopher, including Paraminides and Hercules, wrote essays on the nature of the time. On the contrary, Inca's regarded space and time as a single concept named Pach. Paul and Catherine, on the other hand, Plato in the time, Themas identified time with the period of the motion of the heavenly bodies and space as that in which things come to Aristotle. In book fourth of his physics, defined time as a number of changes with respect to before and after and the place of the object as the innermost motionless boundary of that which surrounds it, but Augustine presented the first philosophical argument for the reality of the creation against Aristotle in the context of his discussion of time saying that knowledge of time depend upon the knowledge of the movement of the things and therefore time cannot exist as begin without creatures or motions. In contrast to the ancient Greek philosophers who believed that the universe had an infinite past with no beginning, medieval philosopher and theologist developed the concept of the universe having a finite past with the beginning. This view was inspired by the creation believed shared by the three non-wedding religions also called as a Brahminic religious, Judaism, Christianity and Islam. The Christian philosopher John Philoponus presented another early arguments against the ancient Greek notion of infinite past. His views were adopted by many, including most notably early Muslim philosophers, Al-Kindi, Javish philosopher, Sadiya, Geon and Muslim Theologian, Al-Ghazali. They used his two logical arguments against an infinite past, the first before the argument from the impossibility of the existence of an actual infinite which states that an actual infinite cannot exist, an infinite temporal regress of events in an actual infinite however, an infinite temporal regress of events cannot exist. The second argument the argument from the impossibility of compiling an actual infinite by successive additions states that the temporal series of the past events has been completed by successive addition but the temporal series of the past even cannot be an actual infinite. Both arguments were adopted by later Christian philosophers and theologians. And the second argument in particular became more famous after it was adopted by the Immanuel Kant in his thesis of the first anatomy concerning time. In 1788, Immanuel Kant published the critics of the pure reasoning, one of the most influential words in the history of philosophy of the space and time. He describes time as a prior notion that together with other prior notions such as a space allows us a comprehensive sense experience. Kant denies that either space or time or substance entities in them are learned by experience. He holds rather than both elements of a systematic framework we use to structure our experience. Spatial measurements are used to qualify how far apart objects are and temporal measurements are used to quantitatively compare the interval between events although space and time are held to be transcendently ideal in the space they are empirically real. The great debate between defining notions of the space and time as real objects themselves are more ordering upon actual objects. Objects begin between physicist Isaac Newton and got fed in the papers of the Lebanese Clark Comprehensive Argument arguing against the absolute positions Lebanese offer a number of third experiments with the purpose of showing that there is a contradiction in assuming the existence of the fact such as absolute location and velocity. These arguments stayed heavily on two principles central to his philosophy, the principle of the sufficient reason and identity of the indiscriminable. The principle of the sufficient reasons holds that for every fact there is a reason that is sufficient to explain what and why it is the way it is not and not otherwise. The principle of identify of indiscriminable states that if there is no way of telling two entities separate them then they are one and the same thing which however is not valid due to distinction in observing limits. Now we in contrast to the religious end particularly Jainism the science is more recent but well developed and quantifies units more precisely. Currently we read talk and write each quantity in units of science which is rather better understandable. In this context we compare units of space and time described in Jainism and other religions domains with currently known units in science, units of time. Conversion of the units of time in Vedang Jyotish we have taken the units of time in different cultures and in Vedang Jyotish 10.05 kals is equal to one Nardika and two Nardika is equal to one Mahurth and 30 Mahurth is one Ahurathra and Ahurathra means day and night. On the other hand Athar Jyotish define time with better resolution as presented here. 12 Nimish is one love, 30 Lover is one Kaal and 30 Kaals in one Troti and 30 Troti is one Mahurth and 30 Mahurth is one Ahurathra. According to El Sibaya one Nimish is equal to 27 divided by 125 second of the modern science. On the other hand a new table enables us to estimate different values of Nimish to second. One Mahurth is equal to 3,24,000 Nimish and another one Mahurth is equal to 2,880 seconds. So this is the difference between the Vedang Jyotish and the Athar Jyotish and due to this so many difference in the calculation takes place. However we find that there was a lot of discrepancy and diversity in subunits of time in general in Nimish, Troti's love etc. in particular during Vedigra though we do not consider detailed discussion on other forms of the units of time but briefly we would like to present Vedic sub-multiple units of the time particularly sub-unit of Nimish. Two Parmanu and three Anu Mahurth, one Trasrenu, three Trasrenu in one Troti and hundred Trotis is equal to one Vidhe and three Vidhe, Vedha, Mahurth equal to one Love and three Love is equal to one Nimish. It may not be noted that one Nimish is equal to 16,200 Parmanu. So in this way we find one Parmanu Kaal atomic time is equal to 543 nanosecond but in Jaina system there are two type of time one is the Bihar Kaal and another is the Nishekaal and after a long discussion and mathematical formulation Arthur established that the relation between the Bihar Kaal and Nishekaal he said that the Bihar Kaal is the function of Nishekaal as well as the energy. E, Tr is equal to function of EXYZ T0 where EXYZ stands for the energies and the T0 is for the Nishekaal. The Jaina units of time the smallest part of time is equal to one Samay and one Jagannaya Yukta Asankhya Samay is equal to one Avalika and 4,446 and 2458 Avalik 3773 Avalikas is equal to one Pran 7 Pran is one Stok, 7 Stok is one Love and 38.5 Love is one Ghati 2 Ghatis is one Mahurth 30 Mahurth is equal to one Ahuraat and 30 Ahuraat is equal to one Mass and 12 Mass is equal to one Varsh and this gives us the one Mahurth is equal to 1677 72 16 Avalika means one second is equal to 5,825.42 Avalikas in order to stimulate the Mahurth in terms of Samay Jain canons classify counting system as I have given in my talk yesterday that there are classification or number in countable, uncountable and infinite, there are three type of countable, nine type of uncountable and nine type of Anand. So this classification out of this the Asankhya time period is used in refining the Samay so that is related with this very thing also and he said the first order number is Sankhyaata, Sankhyaata and Anand and second order is Parit Yukta and Asankhyaata so nine type of Sankhyaata are connected with the Parit Jagannemadhyam and Asankhyaata and Yukta Jagannemadhyam and Asankhyaata and Asankhyaata is again is Jagannemadhyam and Asankhyaata. The second order category has been further modulated into three modes of categories as follows, Jagannem means minimum and madhyam, middle and interest is the maximum and highest. It may be noted that the above subcategories by large and quantitatively based and are not defined precisely. This is the opinion of the Rajmal Ji that this type of division as well as the interrelationship is not clearly defined but as I differ from the first author in this respect because the classification is very clear and as in the first lecture of Munishi Mahendra Kumar Ji the book which is presented here Enigma of Universe. In the Enigma of Universe an interrelationship is given clearly and the same thing was stated by Dr. Arashah in his several papers. So finally he Jagannemadhyam Yukta Asankhyaata derives 7.58 into 10 is to power 193 raised to the power 7.58 into 10 is to 93 and in this way one sum is equal to 1.764 into 10 is to power minus 1.46 into 10 is to power 192 second this type of classification was approximated by Rajmal Ji. However we are not convinced on the calculation of J from quantitative statement and hence the final estimated value of the sum may not be correct. Authors do not treatment considering sum as value for any further estimation calculation nevertheless above relation shows the sum as extremely smaller than per Manukal. So finally we can say that the definition of the sum is still a point of the research and a lot of work should be done in this very field and the units this subject matter was discussed by a well-known Indian mathematician Aribhat in his Aribhati. I think that all of you those who are related with the Indian mathematics will be acquainted with the Aribhati of the Aribhati that is a work which is composed in 476 AD and very popular in Indian mathematics. In Aribhati we find that 60 Gurus Aksharas that are time taken in pronouncing the 60 Guru Aksharas is one Vandadika and 60 Vandadika is equal to one Nadika and 60 Nadika is equal to one Ahurathra that is one day and night. The Aribhati and Saddhantic system of the 60 fold units division of each unit was well established and employed more frequently from that it is not close to current modern time units which also has a 60 fold dimensions 60 fold division system and thus better comparable with modern units however the least unit is Aribhati is time taken to pronounce one Guru Akshar i.e. 24 oblique 60 means 0.4 seconds and you can say that 400 milliseconds not after that a table is created for Shushma Shushma Shushma Shushma Dukma and Dukma Dukma time period which is consecutively is 168,000, 126,000 years 84,000 year, 42,000 year 21,000 year and 20,000 year so the Shatkaal Parivartan are the six periods has been defined and estimated in terms of the years now there is a lot of deviation yesterday one scholar asked me why 84 lakhs is given so much importance whenever this type of the table which is available in so many cosmological texts like like like like like like like like like like like like like like and so this table is also available in Tarj Gotting and you will find that the division is so important as we can say exists so many prominence that the highest unit highest countable number that is a number is according to one is 84 raised to the power of 31 into 10 is to the power of 140. And in Jyotish Karandak, it is 84 raised to the power of 36 into 10 is to the power of 180. While in the Gamba tradition, we will find that in Tiroi Padnati, the value is 84 raised to the power of 31 into 10 is to the power of 90. And this is called as one achalatma. And one achalatma is equal to 84 raised to the power of 31 into 10 is to the power of 155 in the Tattwarth Rajvati. So deviation exists in two traditions, as well as in the text of both the traditions. In Shlokvarti, in Rajvarti, and Jammu Dipannati Sangaho, we find the 80 raised to the power of 31 into 10 is to the power of 155. While in the Tiroi Padnati, Traloksahar, we find the value of achalatma, 84 raised to the power of 31 into 10 is to the power of 90. But the important thing is 84 exists everywhere. In all the texts, whenever this type of table is developed, first one is 84 lakhs times. Next one is the 84 lakhs time of the previous one. And this table, in one, we find every term is 84 lakhs time. And in another book, we find one is 84 lakhs time. And another is only 84 times. So this is the reason due to which this difference takes place. But the important thing, 84 exists everywhere. But I do not have an answer why they have taken. Why in the present system, 1, 100,000, 10,000, everyone is 10 times. So it is said the decimal place value system. And what is the reason for taking 84 times or 84 lakhs time? No one knows. But it exists. It is unanimously adopted in all the traditions. And not only this, but in the Vedic tradition also and the Vedic tradition as well. After that, some charts has been prepared by Professor Rajmalji. And then he estimated and presented a new view about Koda, Koli, Koli. And we know that Koda, Koli is 10 raised to power 7 into 10 raised to power 7, means 10 raised to power 14. 10 raised to power 1, and then 14 times 0, 0. But he suggested that Koda means 1,000, and Koda means 100, and Kodi means 10. And this will disturb the entire calculation which is given here. But anyhow, I respect him. And this is a suggestion which is submitted by him as a first author. Now, a governing space unit also, there are big tables available in all the texts related with the cosmology. And according to that, the infinitely many Parmanus is equal to one of Sanna, Sanna, Eskan, the eight of Sanna, Sanna, Eskan is equal to one Sanna, Sanna, Eskan, et cetera. And after that, a very important thing which is quoted by him is one Atma Yojana is equal to 9, 1 upon 11 means 44.55 kilometer. And one Utsed Yojana is about five miles. And one Pramani Yojana is equal to 4,545.45 miles. That is equal to 7315.19 kilometer. So this is the because Yojana is a very prominent unit, which is discussed. And all the measurement is based on the Yojana. And there are two types of Yojana. One is the simple Yojana. Another is the Mahi Yojana. And after that, a relation between the space unit and time unit was also established. And this is X is equal to Su Changul. X is equal to P raised to the power logarithmic base to P. And another relation is J x cubed log P upon A with base 2. And this will interlate the time unit with the space unit. And this unique relation is available in the tillo which is composed in the second century AD. And certainly, the present version will have so many changes. So people assign him between 473 to 609. But initially, it is composed in the second century. And after that, he has given certain questions. And finally, this article was a great opportunity. In context to the macro needs, we also consider description and derivation of units of the celestial objects for better understanding of the cosmological distances in the universe. We first describe in great detail the concept of the diagonal and declination circles in Jainism. We give examples of the distance estimated for the Earth from the sun and moon, estimation of the jodical existence of the planet, and nakshatras has been presented. The complete list of the 27 type of nakshatras as well as their inclinations are given in this very paper. Estimation of the jodical extension of planets and nakshatras has been presented. It has been noted that the Jainist army could not correctly arrive on real instance of the planet, sun and moon from the Earth because he is astrophysic. And he is related with the isro. So he said that the details and the distances which is given in our text was not accurate. But I can assume that there are limitations. And it is my of the opinion that the distances which is given in the Jain text are very good. And he estimated, we also consider the estimation of the extension of the Jain universe, 14 Raju in modern units. And found that one Raju is equal to 1 into 10 is to power 23 kilometers, or we can say 1.5 giga light years. This exercise enabled us to compare the units of space and time from microscopic to macroscopic scales in Jainism with that described in the modern science. So it is a very thought provoking paper. So many details are given. I have provided him the data related with the canonical literature. He analyzed with the point of view of the modern science. So if there is a controversy or if there is a question, I'm ready to forward to Professor Raghmalji. And because he is an authority, and he will give the answer of the question, which is points which is raised by him. Thank you very much.