Tag Archives: samay

The Ultimate Atom

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Parmāṅu – the ultimate atom is our topic of discussion today. As it is a big topic, we may have to extend our today’s class.

“O! Finally! I have been waiting for it. No problem in extending the class”, exclaimed Dravya. “So, is it really the ultimate?”

Yes, the ultimate eternal unit of all the observables. It can neither be created nor destroyed and cannot even be transformed to & from something else. It cannot be broken any further.

Basically it means that each parmāṅu was always there and will always be there. And even the total number parmāṅu in the lok also never changes.

Yes. And hence permanent, from that perspective. Moreover, it is a true point, occupying just one space point.

So, it doesn’t have any length, breadth or depth?

Yes, it doesn’t. It is truly infinitesimal having no beginning, end or middle.

So, does it not have shape?

No, it doesn’t. Only pudgal aggregates, spanning over multiple space points, create the notion of shape.

What about its mass?

It is truly massless, i.e. have zero mass, and hence its speed is not limited by the speed of light. In fact, it can travel from one end of the lok to the other end in one samay (smallest unit of time), thus achieving its maximum speed.

But isn’t even light massless?

Not really. Light consists of photons which are not really zero mass equivalent, as they have energy.

So then, how does aggregates composed of parmāṅu get mass?

It is not all aggregates. Only those with infinite parmāṅu, as then zero into infinity becomes some finite quantity. Interestingly, also note that, parmāṅu and other zero mass aggregates are as such of no use to jīv. Hence, if any pudgal is getting used or perceived by us – the jīv – it must have mass.

That’s really interesting.

Coming to motion or movement, parmāṅu is the only thing, ultimately responsible for all dynamism. All but pudgal & jīv are motionless. And jīv also is dynamic only in its worldly existence and that also due to its association with pudgal of karm & other vital functions.

“So basically pudgal is the only one with dynamism – motion or movement”, summarized Gati.

Sort of. More correctly, pudgal is the only substance with inherent dynamism. But that doesn’t mean that it is always dynamic. Let’s dig into it, to understand it further. Dynamism could be classified into two types: 1) Motion and 2) Fusion-Fission

Fusion is combining & Fission is separation of pudgal, right?

Yes, we already talked about this dynamism as differentiator of pudgal, and also that this doesn’t happen always. Motion can be further divided into three types: 1) Vibratory, 2) Rotatory, and 3) Migratory. Even these motions don’t happen always – there are periods of motion & rest interleaved. However, these motions could be either inherent or influenced by external forces. And this self-induced inherent motion is the one which makes pudgal inherently dynamic.

Could this vibratory motion be treated as the reason for say spontaneous release of energy?

Yes – very well thought.

Laws of Motion

Note that, these details of dynamism reveals that even dynamism of pudgal is quantized. All these and more are summarized in the following laws of motion:

  1. A parmāṅu can remain at rest on a single space point for a minimum of one samay (time point) and a maximum of innumerable samay, after which it must do one or more types of the above mentioned motion.
  2. A parmāṅu can remain in motion for a minimum of one samay and a maximum of innumerableth part of an āvalikā (Refer to our discussion on the expanse of time for detail on āvalikā), after which it must come to rest.
  3. Minimum and maximum distances covered by a parmāṅu in one samay are one space unit (space between two adjacent space points) and entire length of lok, respectively. And that defines its minimum and maximum speed.
  4. Parmāṅu moves in a straight line unless acted upon by external forces. This movement is called anushreṅī gati. The movement in one samay is always of this type.
  5. When acted upon by external forces, parmāṅu may change direction and speed, but within the above limits.

Some of these sound like Newton’s laws of motion.

Yes. In fact, these are the governing principles for Newton’s laws of motion.

Principle of Uncertainty

However, even after these definites, there are the following sets of uncertainties about the motion of a parmāṅu, which shows up as the principal of uncertainty:

  1. Exact durations of rest and motion, though minimum and maximum are defined.
  2. Direction & Speed to be taken by the parmāṅu, at the commencement of its motion.
  3. Kind of motion to be taken up by a parmāṅu at rest, i.e. one of vibratory, rotatory or migratory, or any of their combinations.

Eye opener detail with both certainties & uncertainties coded into the signature of parmāṅu. Does that mean that a parmāṅu can do whatever it likes, go wherever it likes?

Again anekāntvād in action, both yes & no – apratighāti (not restricted) and pratighāti (restricted). It is not restricted to move, by any other pudgal or jīv as such. It can without any hindrance, penetrate through them, pass through them, occupy & leave a space point occupied by them, without any effect on its rest & motion due to rest of the occupants of the space point. However, its motion & rest are restricted only within the lok (upkārbhāv pratighāti), i.e. it cannot cross the boundaries of lok into alok, as dharmāstikāy (medium of motion) and adharmāstikāy (medium of rest) are absent from alok. Moreover, its motion is restricted & influenced by others in an aggregate, when it is not lone but part of the aggregate (bandhan pariṅām pratighāti). And finally, two self-activated parmāṅu moving at high velocity may cause restrictions in the motions of each other (ati veg pratighāti).

That’s lot of pointers to research into the field of particle physics as well as astronomy, possibly to find the unifying laws of the universe.

Yes indeed, as parmāṅu is the ultimate unifier.

Laws of Fusion

As you are already motivated for further research, it’s right time to talk about the fusion & fission dynamism as well, like we have talked about the motion dynamism. The laws governing fusion in particular are:

  1. A parmāṅu with just one ultimate intensity unit of positive or negative touch never fuses with anything. However note that, parmāṅu inherently keeps changing its intensities of touch, taste, smell, and colour, i.e. the intensities are not permanent. So, it is non-fusable only till it has just one unit of positive or negative touch.

“Can a parmāṅu inherently change its colour, smell, etc, not just their intensities?”, asked Yog.

No it cannot, in its lone state. However, colour etc can be changed by the parmāṅu after its union with others.

  1. Two parmāṅu of same touch (i.e. both positive or both negative) can fuse/combine only if the difference between their corresponding touch intensities is at least two units.
  2. Two parmāṅu of opposite touches (i.e. one positive and one negative) can always combine if each of their intensities is greater than one.

Can two parmāṅu of same touch, one with intensity of one unit and other with three or more units combine?

No. As per the first law, a parmāṅu with just one unit intensity can never combine. Then only, the second and third law comes into picture.

Okay. So second law can be stated as two parmāṅu with same touch can combine only if their touch intensities are X & X + n, or viceversa, where X > 1 and n >= 2.

Yes mathematician smiled the professor. Furthermore, fusion could be of two types: 1) Natural, and 2) Produced by jīv. Natural one can have three possible causes: 1) Fusion due to opposite touch properties – bandh pratyayik, 2) Fusion due to being in same container – bhājan pratyayik, 3) Fusion due to mutation – pariṅām pratyayik.

Do we have laws governing fission also?

Not anything specific. Just that parmāṅu is non-fissionable. And, other aggregate pudgal can fission/separate into as many smaller parts as possible with all possible combinations of parmāṅu in them.

Meaning say a four parmāṅu aggregate can break into two aggregate of 1 & 3 or 2 & 2 parmāṅu, or three aggregates of 1, 1 & 2 parmāṅu, or four aggregates each of 1 parmāṅu.

Perfect. Now, after extensive discussion on dynamism, let’s come back to the four characteristic qualities of pudgal. A parmāṅu would exactly have any one colour out of the five, any one smell out of the two, any one taste out of the five, and exactly two touches each one out of the first two & next two, respectively.

“Yes, as we talked earlier. Specifically, one touch of either cold or hot, and one of either positive or negative”, completed Viṡay.

Perfect. You guys are awesome.

And, various combinations of these four touches form the remaining four touches. But can you tell us the various combinations?

Plentifulness of rukṡ (negative) touch leads to laghu (light) touch. Plentifulness of snigdh (positive) touch leads to guru (heavy) touch. Plentifulness of cold and snigdh touches leads to mridu (soft) touch. Plentifulness of hot and rukṡ touches leads to karkash (hard) touch.

“Are all parmāṅu, of different varieties, or all are identical?”, suddenly questioned Dravya.

Interestingly, parmāṅu just means the ultimate unit, and hence it could be of pudgal (matter & energy), or space, or time, or sensuous qualities, and correspondingly being referred as pudgal parmāṅu (the ultimate atom), kṡetra parmāṅu (the space point), kāl parmāṅu (samay – the time point), bhāv parmāṅu (the indivisible unit aka quantum of intensity of sensuous qualities, viz touch, taste, smell, colour). However, colloquially by parmāṅu we typically refer to the pudgal parmāṅu only, as this is the trigger or reference for the quantization of the other parmāṅu.

How is this (pudgal) parmāṅu, reference for the other parmāṅu?

Because it occupies exactly one space point – no less no more, i.e. kṡetra parmāṅu is quantized as the ultimate unit of space because it is the space exactly occupied by the smallest pudgal – the parmāṅu. However, note that even densely packed pudgal aggregates made up of upto infinite parmāṅu may occupy one space point.

How is that possible? Then, each parmāṅu of that aggregate must occupy less than a space point.

Not really. This is possible because of the true point nature of a parmāṅu. Similar to the space occupancy, movements of parmāṅu are always in integral space units per samay. For example, the minimum motion speed of a parmāṅu is one space unit (from one space point to its adjacent space point) in one samay – it can’t be a fraction, as it can’t take more time once it is moving. Hence, samay is the quantization of time due to parmāṅu’s movement. And the intensity of sensuous qualities is anyways quantized by virtue of the parmāṅu, itself. So, by the word parmāṅu, here or otherwise, we typically refer to the pudgal parmāṅu only.

So, are all of these (pudgal) parmāṅu identical to each other?

Yes & No. Yes for their overall characteristics – that’s how they all are pudgal. But no for their specific characteristic values, e.g. they could have different colours, smells, tastes, and touches.

Yes. But including these possibilities, can we conclude that total varieties of parmāṅu are just 200, i.e. 5 colour x 2 smell x 5 taste x (2 x 2 touches) = 200.

High level, yes. But, if you want to go in further detail, intensity of each colour, smell, taste, touch in different parmāṅu varies from one unit to infinite units. Thus, we have infinite varieties of parmāṅu, and hence, depending on the infinite varieties of parmāṅu participating in making an aggregate, we will have infinite varieties of pudgal aggregates. And thus, the material universe comprised of solids, liquids, and gases, atoms and molecules, light and darkness, sounds and shadows, is therefore, infinitely infinite.

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The Expanse of Time

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Just as a quick summary, we had started with understanding the relationship between science & philosophy; then talked about the existence of the knowledge holder – the soul; brief on karm theory; what drives this world; what is beyond our current life; and the classification of everything – under which we have gone through non-living things and then details of living beings. After figuring out the structure of our universe, in our last session, now let’s detail out the understanding of time, before we move onto details of matter & energy.

“Time is time. What is there to detail out? May be past, present, future”, quizzed Kāy.

Ok. So, tell me since when does the time exist? And where all does it exist?

May be since big bang.

So, what beyond big bang? Is time relative or absolute?

Relative as per Einstein.

Such and many more deep, possibly unanswered questions about time, is where we need to understand time. So, what is time? First thing to understand about time is that it is not a physical entity. It is more of a concept to understand & operate with the world around us in a step by step way. It is the one which creates the notion of past, present, and future for us, providing the relation between various events. Present is what is happening now, past that already happened, and future is yet to happen. Note that, here we are not referring to our observing the events, just of their happening. With this understanding of time, time is absolute and present everywhere, and everything is moving on its scale. However, this absolute time is of limited use in one’s day-to-day activities. That’s where the devised concept of relative time is more useful, the one based on sun &/or moon, using seconds, minutes, …

So, you mean to say time is both absolute & relative, not just relative as proposed by Einstein, neither totally absolute, as understood earlier.

Yes, both are correct, but in their own context. The overall lok operates on the absolute time frame, whereas our day to day activities (under our observance) operate on the relative time frame. Now, talking about the absolute time, it never began, and it would never end, as it is co-existing with the lok, which also never began, and will never end.

Meaning both the lok & time exists from -infinity and will exist till +infinity.

Yes.

Then, how do we explain the big bang theory?

Firstly, even the scientific community is not sure about it. Secondly, even if they come close to it, it would be just a state of transition or a mode of the universe in its infinite long journey – not a point of its creation.

“That’s an interesting interpretation. Though not a point of creation, can that mark some important milestone in the journey of the universe?”, questioned Tatva.

It could – it could mark the beginning of a kālchakra.

“You mean some sort of time cycle, meaning beginning of time”, interrupted Kāy.

Yes, indeed a time cycle but beginning only in the relative sense of that kālchakra, not the absolute time. As, this infinite long journey of absolute time is constituted of such infinite well defined time patterns or cycles – the kālchakras, all happening one after the other.

So, every kālchakra has a beginning and an end? How big is this kālchakra?

Yes, though it has a beginning and an end in itself, it naturally transitions from the previous one, and into the next one, without any time interruption. Each kālchakra is 20 crore crore sāgar long. 1 crore crore is 100 trillion. And one sāgar constitutes of 10 crore crore palyopam, where one palyopam is unimaginably huge.

Understood, huge. But how huge, for example how many years constitute one palyopam?

That’s where the interesting part comes. The units sāgar and palyopam of absolute time are universal. And an year is a unit of relative time based on sun &/or moon, meaningful only in madhya lok.

Yes. But still some relation should be there between them, because relative time would have to finally fit into the absolute time.

If you ask for it, one palyopam constitutes of innumerous years.

“O! Innumerous again”, exclaimed Dravya.

“What is the point of having such units, when they are so huge?”, continued Kāy.

To understand the subject in perspective through comparative study & analysis. As many hellish & celestial beings have their life span of the order of palyopam and sāgaropam aka sāgar. Hope this gives you an idea or at least some feeling of the hugeness of time. Similarly, at the other extreme – the minuteness of absolute time, we have samay, the smallest (unimaginably small) indivisible unit.

Indivisible meaning it can’t be further broken.

Yes.

“So, all the relative time units must have innumerous of these again?”, quipped Dravya.

Yes. And hence, I hope you also noted with that, time is a discrete entity, not a continuous one, at the lowest level.

“So, is samay far far smaller than all these nano, pico, … seconds?”, furthered Kāy.

Yes. Way too small than the reach of science, i.e. than the smallest possible measurable unit of time by science.

Then, a similar question, as to what is the use of such a unit? Or, rather what happens in the order of such a small time.

There are many things, including the transition of soul from one life form to another, after the death in the previous gati. In fact, the smallest time slicing / switching unit for the activities of soul is samay, e.g. standing inside a river under the sun may give a feeling of both cold & hot. It may feel like together but at the minutest level it would be feeling cold in one samay & hot in the next, and so on.

“I think I have got a feeling of the two extremes of absolute time – samay & kālchakra. However, our thinking is so much tied to our day to day use of relative time, that it is difficult to see these in perspective. To ease our understanding, can we have a units table like in our school days, for this complete time thing, relating from samay to kālchakra?”, requested Tatva.

Ya sure. You may jot it down as follows:

Smallest indivisible time unit = samay
Innumerous samay = 1 āvalikā
256 āvalikā = 1 kṡullak bhav
Slightly more than 17 kṡullak bhav = 1 prāṅ
(To be precise, 4446 – 2458/3773 āvalikā = 1 prāṅ)
7 prāṅ = 1 stok
7 stok = 1 lav
77 lav = 1 muhūrt (= 48 minutes)
30 muhūrt = 1 day
15 days = 1 pakṡ
2 pakṡ = 1 month
2 month = 1 ritu
3 ritu = 1 ayan
2 ayan = 1 year
(5 years = 1 yug)
(70 crore crore 56 lakh crore years = 1 pūrv)
Innumerous years = 1 palyopam
10 crore crore palyopam = 1 sāgar(opam)
20 crore crore sāgar(opam) = 1 kālchakra
Infinite kālchakra = 1 pudgalparāvartan

NB 1 crore crore = 100 trillion

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