Time is one of those things which are beyond the comprehension of the human mind and therefore defy any definition even though different views are expressed by different thinkers on this subject. The very fact that so many theories have developed around the concept of mind is proof to maintain that Time is Anirvacaniya (beyond definition).
For the Vaisesikas Time is an eternal, all-pervasive substance. For others, it is a standard of measurement for actions: an action of known dimensions used as a standard for measuring other actions. For some, it is nothing more than causality. For others still, it is mere construction of the mind or identical to the three gunas.
For Bhartrhari, the great grammarian, time is the creative power (Kartr-Sakti) of Brahman. It is the Svatantrya Sakti, the power of complete freedom of Brahman, as a result of which the whole phenomenal world is presented to us in temporal sequence. The sequence is superimposed on the phenomena. As the sequence originates from the self, the latter is figuratively called Time. He is the ground on which the effect of time, namely sequence can be seen.
As there is no difference between power and that which wields it. Time is Brahman. As the creative power, Time is responsible for the birth, continuity, and destruction of everything in the Cosmos. Everything has thrown special causes, yet all those special causes depend upon Time.
Time is compared to the stage manager (Sutradhara) of a puppet show who pulls the strings and makes the puppets dance according to his wish. The whole Cosmos is a collection of puppets and Time controls their performances.
Time has two functions-Abyanujna (permission) and Pratibha (prevention). Some things appear at a particular time while others do not appear at that time. If a thing is produced at a particular time, it is because time allows the powers of its cause to be effective at that time. This function of time is called Abyanujna, If something does not appear at any time, it is because Time prevents its appearance through its second function, Pratibha.
Tamasya Lokamantasya Sutradharam Pracaksatë/
Pratibandhabhyanujnabhyam Tëna Visvam Vibhajyeta//
But for these two functions of Time, there would be confusion in the Universe. Thus Time is almost identical to Brahman, as it is its power, according to the grammarians.
In the Trika Siddhanta of Kasmir, Time is not accepted as having an independent existence. It is Siva that causes sequence in time by the appearance of various actions.
kriyavaicitryanirbhasat Kalakramamapisvarah//
sarvaträbhasabhëdopi Bhavët Kalakramakarah///
According to the Visistadvaita, Time is a substance eternal and all-pervading and it is without the three gunas. This is responsible for all kinds of usages (Vyavaharas) like ‘before’‘after’‘simultaneously’, ‘long ago’, minutes, days, weeks, etc. This is helpful to the Lord Visnu in regulating all the affairs connected with the phenomenal world and He depends upon it in all his actions connected with it.
For Advaitas there is no such thing as Time because it is neither perceived by the senses nor inferred on the strength of any Hetu. It is not correct to say that Time is responsible for the usages such as ‘earlier’ and ‘anterior’ etc. It is not Time that is responsible for such usages, but such usages that are responsible to imagine that there is such a thing called Time. All the Vyavaharas that are attributed to Time, the all-pervading eternal Atman (consciousness) is the ground. Therefore, Time is only a product of imagination for the Advaitin. But the grammarians or the followers of Trika Siddhanta or the Advaitins are not against accepting Time at the Vyavaharika lever with all its divisions. There are some important views on the Time of Indian philosophers.
A thorough study of all these important theories has been made by Dr. Rallapalli Venkateswara Rao in his valuable work on Time. Starting his investigation about the nature of Time from the oldest Indian texts like the Vedas, the author proceeded to scrutinize the Mahabharata, Bhagavadgita, part of Bharata, Puranas, and other works explained the different views on Time contained in all those ancient works. He has examined the views of Jams and Buddhists also whose contribution to subjects like this is of great significance. He has ultimately concentrated on what is found in the Puranas and in Jyotissatra and in doing so he used closed acquaintance with the Indian Astrology to the fullest possible extent.
This work abounds with quotations from various ancient works starting with the Vëdas which are highly informative, though some of them have little bearing on the topic under discussion.
This is an important work on the Concept of Time which I hope will be welcomed by both philosophers and astrologers and used in their further investigations on this subject.
