 Good afternoon, not yet, but it's close to afternoon. First, I would thank Professor Peter for changing his mind, I should say, because initially he said no time for this doctrine of timelessness, and then he jumped into saying, yes, you can have some time. So thanks for that, and the other comment I would say is Professor Anupamji, he presented the complexity of this whole philosophy of science and math, and here I'm ready to take you to the journey of subtleness, and I'm not sure if I'm gonna deconstruct the complexity or reconstruct it, you can decide on that. So in context of this theory of timelessness, my first question, which I have is, does time exist in time? And we'll see in this journey, I'll try to answer this question and some more around that. This is just to give a science feeling. In Jainism, there is two different traditions, Digambar and the Shwetambar, and each of them have their own theory of time, and as you just heard, in Digambar tradition, time is a real concrete reality, and every cosmic space unit, there is one time unit embedded on it, so the whole cosmic space has time units embedded on it, like gems, on a cloth, on your dress, whereas according to Shwetambar tradition, time is actually a mood, which means pariah. Every reality going through change is because of time, and in some ways we could say time is change, or change is time, and time is the moods of other reality. So with that background, I'm going to take on to the journey of timelessness. I'll skip this. So here is a few words, and this is in context of life forms, there was a question about life forms, and they've used three terms to denote numbers, first is kati, akati, and avaktavya. Kati is a word which means numbers from two to numerable, akati means innumerable to infinite, and avaktavya means one, whereas in Digambar tradition, there is slight variations in the words and their meaning, it's kati instead of kati, and it's also krithi there. The three and more is kati, no krithi or no kati would be one, and avaktavya is two. What we see common in these two traditions is the event mentioned zero here. The second important thing here is that in Shwetambar tradition, number starts from two, one is actually not counted as a sankhya. Now, there will be a problem here of language because if the moment we use the word number for sankhya, we are in trouble. Sankhya, according to the Jainist view here, especially the Shwetambar tradition, sankhi eti sankhya, which means which is countable, that is sankhya, and count starts from two, not from one. So one doesn't fall into the category of sankhya, and if I translate sankhya as number, one doesn't fall into the category of numbers. But again, we know that number has its own definition. So why, this is a brief of it, a number when squared increases in values, and when the original number is subtracted from it, it is still increased value. Like if we square two, for example, we square three, it would be nine, and if we subtract three from nine, still the remainder is six, which is a higher number, and that is where we would call it. Here, what's interesting to note is that, again, we do use zero as a number. I mean, there are so many mathematical calculations and stuff, which rely on this zero as a number. So zero is a non-number and a number as well. Now jumping into my timelessness, the word shunya, which I found in Bhagavati Sutta, was captivating because it talked about shunya kala. The moment it read shunya kala, I thought something about empty, I mean timelessness or no time or zero time, but it was a little different. It's still interesting. Here, the Sutta mentions three kinds of time periods to denote the migration of beings from in and out of life form. There are three varieties. So one is empty period, which is shunya kala. Non-empty period, which is, actually it should have been a shunya kala. And the mixed is a mixed time period. So the empty period is when at a particular current period from among the inhabitants, all migrate to other realm without a single remnant. So for example, there is this form of life we call, for example, the hellish beings. All hellish beings who are currently residing in that form, they would migrate to some other form and there is no other immigration happening there, which no new beings have been born there. And when the whole form of hellish beings get emptied and how long they stay in that empty period, I mean, how long is the period of absence of any beings in that form is actually shunya kala. I think it's very simple, but when you say it, it feels like complicated. The word virah kala is also available in pragyapana, which is again the same word. In jiva jiva bigam, we find the word nirilepa kala. Now nirilepa kala is actually the duration which it takes to empty a life form. So for example, if we start emptying all human beings, wrong example, but it's fine. All human beings from the human form and we pick each one at one moment of time, how long will it take to empty it? Some simple as that. So the nirilepa kala actually is a process of emptying, whereas shunya kala is a duration, how long it stays emptied. Now in regards to this, this shunya kala concept is actually a nikshe, but it's a perspective from which the life forms are being analyzed. And according to Ohira, this concept, which is there in Bhagavati, should have come about around 4th, 5th century AD. And her argument here is that since nirilepa kala, which is found in jiva jiva bigam, must be a forerunner of Bhagavati's concept of shunya kala, hence the possibility is the shunya kala concept is around 4th, 5th century AD. AD, but according to my analysis is that it need not be the case that the nirilepa kala should be a forerunner of shunya kala concept. It could have been the other way around as well. And the other thing is if this nikshepa concept of shunya kala or kala exists in the scripture, without the concept of shunya kala, the kala concept of nikshepa could not run for long. So the probability is whenever this concept of kala nikshepa did exist in the scripture or came about in the scripture, that should have been the time period of this concept of shunya kala as well. Okay, so the next analysis is about the word which I found around this was a pradeshi. Now pradeshi actually means unit, and that unit could be used for like matter, soul, space, hermasekai or hermasekai. Here the question is in context of time, that are these souls pradeshi or a pradeshi? So here the word a pradeshi, the a is not kind of saying, it's not about denial, but it is trying to talk about like one unit rather than like no unit. And the life forms are propounded to be multidurational or unidurational, which means like the first moment of a life form and the kind of the other longer duration of the life form. Why this is important is, if I go back to the zero and one, zero is not a number from one perspective and even one is not a sign here. So this connects with that. This reflects the shunya kala is the duration of the absence of x, pradeshi is about presence only in the first or one moment. The next component around timelessness which I found was this Menangianism, I'm not pronouncing it right. This is a theory given by Menang and he's an Austrian philosopher who talks about non-existentials. So we do use non-existing reality in our philosophical explanations and that does convey the meaning or message or whatever we are trying to, I mean, why are we trying to use it? So objects are existing in timelessness which means they do not exist in space and time but they have a very significant role to play in our world of philosophy like the unicorns. Now does such Menangian jungle or Menangian concept exist in Jainism? So here's just one example. This is in context of upratipati avdhigyan. So upratipati avdhigyan is actually, avdhigyan means clairvoyance and upratipati means which would not decline. So a person who has this non-declining clairvoyance potential, what is its potentiality? So to reflect, I mean, to convey that it talks about innumerable, the person is able to observe innumerable loka pramana. So innumerable does, how many lokas exist as per Jainism? It's just one. So then this innumerable loka is actually a Menangian, I mean, reality which doesn't exist in time and space but it has its existence in the philosophy here. Again, going back to my initial question, timelessness of time. So according to Shwetam what I mentioned that time is not actually a physical reality but it is just the modes of reality. So does time exist in this physical world as a reality? No. So here the whole idea is, again, and I mentioned that upkarakam, upkara is one of the aspect or attribute of reality and time is defined as a reality or a dravya in Jainism by the definition of upkarakam dravya. And hence though it has a significant position in the philosophical reality it would actually be a timeless existence but yet it's a very tricky thing because though it is a timeless reality, its existence as a mode or its existence as an intrinsic quality of reality still persists. So it's just a paroxysmal thing if you look into that in the other way around. Okay, so now having talked about the concept of time in context of time going into cosmos. Does time exist in space and space existence in time could be another way of presenting the question? For that there are two terms being used, Thiriyak Prachay and Urdu Prachay. Thiriyak Prachay means the expansion or existence of reality and space. So three dimensional existence in space is how it's been identified whether it's Urdu Prachay means existence or expansion in time. Thiriyak Prachay, okay, so the time actually if we go by the Digungar theory of time it is existing on every space unit which means it does have existence but it lacks three dimensional expansion. It is just unit dimensional existence whereas turning around time lacks an aggregate form though it is there as every unit on every space cosmic space unit. It doesn't have a congregate form or a conglomeration or an aggregate form which is a secret and so it lacks the three dimensional expansion. Cosmic space have Urdu Prachay which means it exists today, yesterday and tomorrow so cosmos of space exists like in all three time periods which means cosmic space exists in time but the problem comes when we analyze it that in context of supracosmos. Now in our previous lectures we did listen that the space is divided into cosmos and supracosmos. So here we find that the supracosmos is an infinitely expanded space without any other reality existing in it. So if nothing exists, time as well doesn't exist in it both as per Digungar's and Shwetambar's. So can any reality exist without time is a crucial problem for Janes. Now how do they resolve it? The Digungar smartly could take care of it because of their theory of time. Dravya Sangra tries to answer it in two by giving two different analogies. One is an object enjoy through one sense renders delight to the whole person. You all agree with that? You enjoy your ice creams, it's not just the tongue. And so here it's trying to say that though the Kalano, the time units are existing in space within the cosmic space, it has an impact at the supracosmic space as well as simple as this. Time units is there in every unit of this room, right? So which time unit is really helping me survive here? Is the time unit which lies on the cosmic space where you are seated or is it the unit which I am standing here? So here the Digungar theory is that it's not that each unit of time actually helps the reality which lies on that space. It works like one force. And since it works like one force, so the time unit which lies around you or within you, I mean the space which you've occupied, if it can help me, it can surely help the Alokas, right? So that's one way of there trying to resolve the problem. The other example given by them is, in Dravya Sangre is a bamboo touched by at one place actually the whole bamboo moves. So Digungar survived there but the Shwetambar do have a problem. And the biggest problem is that if for them time is nearly a mood, what would be a big problem they would say time exists in Aloka. So it's something which they need to explore or we need to explore. Okay, so now I'm gonna jump into a different concept. It's called Ursprishadgati. So to understand Ursprishadgati we should really understand the time unit which is called Samay. Samay is the subtlest time unit in which is defined as any atom, it has to travel from here to there. Like if there's an atom which starts from me and reaches you and with the least amount of time it could be one Samay. And this Ursprishadgati, I'll skip this. Okay, so this Ursprishadgati is a travel where the theory of space-time relativity falls. So to understand this, one simple example, if I take one hour to travel and reach my destination making sure that the speed is like the constant without changing the speed, how much time would I take to travel half the journey? Half of the time? Right? Are we all awake? Yes, okay, good. So if it is half of the time and giving you another situation, if a soul travels from this to the end of the cosmic end in one unit of time, how much time would it take to travel half of its journey? But is there anything smaller than one unit? No. So here is where the theory of speed and the relationship of space and time actually breaks apart. The way this is defined is that Ursprishadgati means where the journey is without touching the intermediate atoms or space units. So literally there is nothing like a half journey. They're not reaching to the half journey, they really directly reach to the next destination. And here Mr. Gilder, Professor Gilder, he brings up this analysis where he says that this, I mean he tries to define it as zero time. This is where actually I started my journey as well, but I changed it to timelessness. The state of zero time is when the time is presented, the whole space when time reaches to zero, substance or matter can stay in two or many places in the same time unit parallel. So if the substance is here and there in the same unit, but can a substance be in two places at the same time? It's something kind of doesn't sense right, but this is how the theory goes. So this is something where we call it, I have called it as immeasurable time or I would call it as the epistemological problem which we have, we cannot perceive that the whole notion of time there, it's timeless for us. I would skip this and, okay, let it go. And the concept which I found around this was kare mani kari, which is a theory in Bhagavati which talks about the action when started actually is the same time the action is completed. And there has been a whole lot of discussion. There is a Jain theory of heretics or Ninnavad and there there's a claim that Mahavya's son-in-law was confused by this theory. So not going into that big debate. According to Ohira in her analysis of Bhagavati she comes up, she mentions that the probability is this kare mani kari concept could have been there in Bhagavati earlier but then since it could not find an acceptable thing it did not kind of transfer or did not kind of move forward with the other texts and it's found probably only in Bhagavati. So this is another theory of timelessness and one more here. I think this would be my final one. Omniscience, right? If this Jain theory of omniscience is where the Enlightened Soul, the Kaolin is able to perceive all realities, all modes of realities in the same time. So they perceive the past as past, present as present, future as future but when are they perceiving it? In the now, which means here again they go beyond the confinement of time. So this is another way we could look into timelessness. Sorry. Finally I tried to wrap up and see if I could come up with a sense of the whole thing. I put the first one I've mentioned here is timelessness of reality which could be looked into as supracosmos and this is a cosmological concept which we are talking about. I mean timelessness in context of cosmological concept. The second one is Menengian Reels which are actually reels which are absent and which is a pedophysical concept. Beyond time is where we see the omniscience go beyond the confinement of time and this knowing, I mean the Keval Gyan actually is intrinsic quality of the soul. Intrinsic quality of the soul is related to transcendental time. So here the, it is related to the cognitive theory and it hooks up with the transcendental concept of time. Why I say this, you'll know like just after this. So the next one I mentioned is immeasurable time which is us Prasad Gati, the movement in one time unit from here to there or being two places at the same time unit. This is Vyajnipariya. Vyajnipariya means an extrinsic action or something which is happening which is empirical, I mean which is related to the empirical time and this is an epistemological concept and it is beyond language. So we could see here that the concept of time, timelessness could correlate or have its own existence within the Jaina theory or Jaina philosophy in context of cosmology, pataphysics, cognitive theory and epistemology. And finally, if it makes sense, I kind of presented the whole thing in a very different thing but if you just look at this one here, I've put this timelessness into philosophical and mathematical. It's kind of bridging the science of not religion and science but philosophy and science I would say. And here these two exist in this conceptual time. So conceptual time is where there is a philosophy and there is mathematics as well and this is the marriage of philosophy and thing. I've just kind of briefed it, metaphysical time. Metaphysics is actually having two aspects, modes and reality, existence and change. And in context of existence, we find the timelessness in supracostmos or the Menendian realities whereas in pariah, of course, the absence of a pariah could be timeless. And in context of the rest is conceptual time, which I started my journey with the empty period of Shunya, Carl, Nick Sheper, which is an analytical tool. The second one is immeasurable one and the third is beyond time. So these are all kind of bringing the idea that there is this marriage of time and space and I'll just quickly come up with few more conclusions or the analysis of my analysis is. Time theory in Jainism is very complex. Complexity is not just in context of its complex nature but the way the theory is presented here and there with its own paradoxes and incompleteness is its beauty as well. Because only because of that unstructured philosophical concept of time, we were able, I mean, I was able to draw into all these kind of diverse aspects of it. The other thing which I would try to bring is that time is actually in our Shikha New York, it's mentioned that time is gross than space, which means space is subtler than time. So time is if gross, still it has so much of complexities and why is it so? I mean, that's a question which I come up with and finally I would say that can anything happen in no time? I mean, anything which takes place in this figure is taking place in time. So can timelessness be really a possibility? So timelessness is timelessness, actually, thank you.