Ostensive Expression of Measures in Anuyogadharhaim

Ostensive Expression of Measures in ANUYOGADHARHAIM
ABSTRACT '''Unlike modern Numerology based abstract measurements ancient Indian and especially Jaina mathematical expressed were designed ostensive kind  of measurements.A peculiar system  of measurement was in use during those days.The measures used to weigh or measure different kinds of things were not only simple and understandable but were also perfect and unique. The Jaina āgama text 'Ānuogadharāin' contained with elaborate explanations are different kinds of measures used in those days, which owes its own importance for the cultural study our Indian heritage. '''

Jainism is a spirituality based religion and philosophy. In fact all Indian schools are such. Hence all the mathematical issues found in scriptures are not merely for economic transactions but for exploring the state - of - facts i.e. world and worldly   components including the  abstract phenomenon like  soul. The significant     quality     of   Indian    and   Jaina  mathematical        expressions       and measurements   is that they could  measure  every  inch of this universe  and indicated about  all  the  locations   through  their  own  measurement    units. The purpose   of  exploring   the  universe   and  its  different   locations   was  to develop   detachment(Vairagya)  towards   worldly   hankerings. Since  lokajiuina, i.e. the knowledge   of the  world  is one  of the  causes  of  Vairiigya, it helps  one  to understand   his  position   in the  world  and  make  efforts   to  evaluates   the  self  on still  higher   level   of  existence. Hence  mathematical     issues   are  useful   in  the description      of  the   universe,     in  astrology     and   in  social    transactions      also mathematical    issues   are  found. The measurement    units  of  were  used,   defined and  developed   in  their  own  system. The modern   numerology   based  on  mathematics   has  employed   numbers   as the units  of  all  measurements    and  calculations. What really  a numbers   is? It is defined as-  'it  is  functional,   subjective   and  anonymous   phenomenon. It belongs to logical world  but functions  in actual  world. It is defined as the "an arithmetical value  representing   a particular   quantity  and  used  in counting   and  measurements and making  calculations." I Its existence is in logical  world  but  functions   in actual world. Logically  existing  numbers   are helpful  to  apprehend   the  state  - of  - fact. The knowledge  gained  by numbers  is inferential  rather  than  direct. For eg., When one utters   the  word,   centimeter,     inch',   kilometer,     kilogram    or  litre  etc. we realize that  all  of  them   are  measuring     units   that  are  purely   abstract    and  known   by  mental faculty. Although    there   are  scales    that   shows    what   a  centimeter     is  but   it  cannot be  shown   directly    as  'see,   this   is  one  centimeter.'     Numbers    in  themselves     doesn't have   any  physical    properties. We can   never   say  number    7  is  white   or  grey   or  it smells     bad. They   have    pragmatic      value    but   not   the   existential       value. Hence modern   measurement       units   do  function     in  the   sphere    of  material     world    but   we can   never   prove    its  objective     reality. On the   contrary,     when   we  look   into   the   Indian   and   Jaina   manuscripts,      we find   that   mathematical       calculations      are   used   to  determine     the   state-of-fact       but are  not   completely      abstract    phenomenon      but   it  is  'ostensive'. By ostensive,     it  is meant   false   or  duplicate     display    that   means   to  show   the   measure    through    some physically    existing    object   whether    it is  one  and  the  same   or  alike'. It is  defined    as to  show   or  confront    you  with   an  instance    or  instances    of  the  word's    denotation"? It is pointing    out  something    to understand     the  objective    world.   Through    the  display of  some   object    measurement       units   are   standardized. Showing     pink   colored     ice   cream    and   a  mountain     if  it  is  told   to  imagine about   a  pink   ice  mountain,     it  is  easy   to  think   of  it  by  imagination.      Similarly     in Jaina   scriptures,     the  measurement-units        are  quite   common    commodities      used   by the  people   in  general    hence   they   are  easily   apprehensive'.      Sometimes     imagination is  also   required     to  measure     such   as  in  multiplication        or  division.     Hence    Jain manuscripts      display    the   truth    that   in  ancient    times    ostensive     kinds    of  units    of measurements        were   used. One  of  the   manuscriptsis        Anuyogodvara,which  has described   about  the  measurements    units  at  length. Using this  text  we  can  know about  various   such  measurement    units. In Prarnan adhikara,     there    is  a  mention     of  four   kinds    of  pram auas (measurements  )3 1. Dravya  pramana .2. Ksetra  pramana 3. Kala pramana 4. Bhava  pramana Among  these  four,  except  Bhava  Pramana   all  the  three  empty  ostentation for  measurement. I. Dravya    Pram  ana It is sub divided  into  two  types- a.  Pradesanispanna     - It counts  from  one  atom  to  infinite   pradesas,   Here the 'atom',  the fundamental   unit of objective  world  has been  held  as the unit  of  measure. b.  Vibhaganispanna-     Measure   based  on  different   kinds  of  divisions. Dravya Pramana   is  of four  kinds." 1. Mana-   Used  to  measure   solids   (Dhanya   prarnana)   and  liquids   (Rasa pram aua) In those  times,  to measure  solids  and liquids  kg or liter  units  were  not used. They  used  for  dhanya  pramana  the  measurements    like  Asati,  pasati ..... upto  tula. Here,  Asati  means  'handful   of  i.e.  as much'  the  inverting   downward   ones  palm pick  up  the  grain  etc.  palmful  of  grains  is called   as  an  asati  and  then  with  the addition   or multiplication    of  this  asati,  other  measurement    units  are  formed.   It goes  upto  tula.  Liquids   are measured   by pal a which  in  the  series  of units  begin from  paramanu.    Here  the  Paramanu   (atom)   itself   is  the  unit  of  measurement. Generally   it is also  defined  very clearly  that  'the thirtieth  part  of the subtle  fibers that  are  seen  in the  sunrays  beamiag  from  a window  or  any  thin  curtailed   space is called  as  paraman  u. 5 But in Jaina  tradition,  there  is a different   definition. There is a mention  of two    kinds     of   pararnanu. Vyavaharika       (empirical),       and    Param  arthika (transcendental). The empirical is a gross form  of paramanu   that can be imagined. Hence such  paramanu   is used  as the  primary  measurement    unit  and  then  pala  is one  of  the  units  formed   by  the  further   addition   of  param anus. Whole class  of measurement   units  are  used  to measure  the  liquids  kept  in various  kinds  of pots named  as  driti,  kalasa,   ghata,  kudika  etc. 6 2. Unmana    is  useful   in  weighing   powders   like  kurnkum,   sugar  powder, dry  molasses   powder   etc. It begins  with  the  Ardha-karsa    and  ends  upto  bhara, Karsa  is a stone  determined   for measuring. Sarsapa, gunja,   dhanyadla.. ..§ are all fruits that  are  used  as measuring   units. It lastly goes  llpto  khari   and  baha. 3. A vamana   is  again  to  measure   areas  like  plots,   fields   etc.  In  this  case hath is used  to measure   home  plots,  danda  for  fields,  dhanusa   for  roads,  nalika for wells  and  valleys,  and aksha  for walls. Finally it goes  to rajju,  which  is used to measure   the  length  and  breadth  of  the  universe. 4. Ganita   - It is a kind  of measuring   system  which  is completely   based  on money  and  other  countings   for  economic   transactions. Ganyate   sankhyayate    yat   tat   ganimam" It  goes  from   1,2,3.4 .... upto  srrsa prahelika." Here,  a thing  to  be  noted  is that  upto  sirsa  prahelika,    there  is  a system   of  counting   but  beyond   that  every measure    and  calculation     is  based   on  ostentation. Such  are  the  concept    of palyopama,    sagaropama,    utsarpini    and  avasarpini    and  finally   ardha-pudgala­ paravartana.? The most  complicated   phenomena   of  palya,   sagara  and  rajju  have been  explained   so  beautifully   that just  by  the  listening   or reading   that  ostensive expression,   a clear  picture  of  their  vast  duration   can  be  pictured   in the  mind. S. Pratimana-     It is  used  to  weigh   the  gold,   diamonds,    pearls   and  other valuable  things. Although  they  can  be included   in the  dravya  pramm).a but  since they  are  generally   not  sold  in kilos  or liters,  a special   system  of  gunja  and  ratti etc.  is used  to weigh  them. n. Ksetra   Pramana It includes  the measures  like afigula, hatha,  gau,  dhanusa,  yojana  etc. These are  all  ostensive   expressions.   This  measure  is  very  interesting   to  understand   the structure of  anything   in general.  For  example   -

Lets observe  another   series- 6 afigula                                    =   1 foot  (Pada) 12 foot                                       =   1 vitasti 24 vitasti                                     =   1 hand  (hath a) 48  hand                                      =   I kukshi 96 kukshi                                    =   1 dal).c;la 200 danda                              =   1 dhanusa 500 Dhanusa                              =   1 gavyuta 4 gavyuta                                    =   I yojana These  are the terms  of the things  lying  in their  own periphery   of transaction and were used  by the people  in general.  Hence  they  were  very  easy  to understand and  also  to use. It is  quite  interesting    to know  that  having   no  technological    support   they could  manage  measure   not  only  the  worldly  things  but  also  the  hell  and  heaven are  measured   up  to  the  end  of  the  universe.  Even  the  length  and  the  breadth  of the people  residents   in hell  or heaven  or other  alien  countries   and  void  space  of this  universe   also  has  been  measured   by  their  intuitive   knowledge.   Some  times they have  used  the purusa i.e. human  body .itself to measure  the depth  of valleys or any  down  slanting   locations   like  there  is mention   of  usage  of  such  words  in paniniya   Kalina  Bharatvarsha. For example   dvipurusika,    trihastika   khai,"   etc. In Paniniyakalina    Bharatavarsa,   it is mentioned  that there  is a mention  about barter  system  prevailing   in those  days." In the chapter  on pramana   and  unmana, there  is a description   of  different   kinds  of  weighs-  used  in those  days. some of them  seem  similar  to  those  that  are  found  in Jaina  agamas. Like adhaka, drona, Khari  etc.  It also  illustrates   the  measuring   units  as referred   in Astadhyayl,  such as-    1. mas a-a coin  or  a weigh  made  up of silver  and  copper, 2. Nisapava-  it is equal  to three  ratti 3. Sal).a- it is equal to 20 ratti 4. Bista-  it is equal  to 80 ratti 5. Anjali  (handful)   =  16 karsa,  It was  also  called  as kudava 6.  Kulija-  may  be  equal  to  prastha 7. 4 prastha =  1-1 adhaka 8. 4 adhaka  =  1 drona 9.  16 drona=   1 khari,  20 drona  =   1. kumbha 10. 10 kumbha=    1 mana" III.  Kala    Pramana In  Bhagavai,!'     the  kala   pramana    has  been   described     from   samaya    to sirsaprahelika.    From  samaya   to slrsaprahelika    are  the  units  of  countable   time. here  some  higher  levels  of  time  measuring   units  have  been  called  as  'ovamiya' (illustrative)   kala.  Under  this  category   comes  the

(1) Palyopama    (pit-measured   time-unit) (2) Sagaropama    (ocean  measured   time-unit) Its  starting     point    is  pararnan   u.  The   param  anu   is  the   first   unit   of measurements."      The  paramanu   is  of  two  kinds-   subtle   and  empirical.    In the present   context,   subtle  paramanu   is not  considered. An infinite  number  of subtle  paramanus  make  one  empirical   atom.  It cannot be  cut  or  pierced   even  by  sharpest   weapons.   It is  applicable    to both  empirical and  transcendental    atoms.  Here  empirical   atom  is  intended.  IS Palyopama   is again  explained  ostensively   that-  'a  pit'  one  yojana  long  and one  yojana  wide  and  one yojana  deep-  is filled  tightly  with  the pieces  of the hair of a New  born  baby  one to seven  days old.  Now  if one  piece  of hair  is taken  out of  the  pit  in one  hundred   years,  the  period  taken  for  emptying   the  pit  is called palyopama." Sagaropama   is  defined  as eesim   pallanam,    kodakodi   havejja   dasaguniya   1 tena sagaropamassa     uekkassa   bhave  parim anarp  1117 Ten crore  and  crores  of this  palyopamas   make  one  sagaropama. Crores of sagaropamas    together   constitute   one  ufsarpinl  or  avasarpini. Then the  number comes  to the innumerable,   uncountable  and ultimately   it reaches  up to the infinite. Hence  the  period   of  one  utsarpini    and  one  avasarpini    together   makes   the  20 crore   & crore   sagaropamas." Hence,  in conclusion  it can be said that the use of ostentation   in measurement is quite  unique  in Indian  and  especially   Jaina  system  of  measurement.  -Use your hand  or  objects   available   around  you  and  measure   whatever   in objective   world. No  calculators    or  computing    support   is  needed.   Use  of  addition,    subtraction, and  multiplication      is  more  prevalent    in  those   texts   than   division    and  other mathematical    calculations.    Hence  it remained   always   simple  for  general  public to understand   and  apply  mathematics.   No  highet   complications    of  mathematical issues  are  found  at  least  in the  case  of  measurement.    Hence  I believe  that  it is right  time  to organize   seminars  in such  issues. It is ostensive  expressions   which is unique  and  unparallel   in any  other  belt  of the  world.

BIBLIOGRAPHY
Abhidhāna Rājendra Koșa of Vijaya Rajendra suri,Ed. by Bhupendra Suri, Jain Prabhakara Yantralaya, RatIam, 1991. Anuogadārāim, Ed. by Ācārya Mahāpragya, Jain Vishva Bharati Institute, Ladnun, 1996. Anuogadvārasūtram, Ed. by Misrimalji Maharaj, Trans. by Kevala Muni, Agama Prakashana Samiti. Byavara,1987. Bhagavai, Part-2, Ed. by Ācārya Mahāpragya, Jain Vishva Bharati University, Ladnun, 2009. Concise Oxford Dictionary, Ed. by R. E. Allen,4th edn., Oxford University Press, Oxford, 5th reprint 1994.

Hospers, John., An tntroduction to Philosophicol Analysis, Allied Publishers Pvt. Ltd., New Delhi, 1971, 15th print 2002. Illuminator of Jaina Tenets, ( English Trans. of Jaina Siddhanta Dipika of Acaryasri Tulsi), Translated by Satkari Mukherjee, Ed. with notes by Nathmal Tatia & Mahendra Muni, Jaina Vishwa Bharati Prakashana, Ladnun,  1995. Jainendra  Siddhanta   Kosa,  Part-Z,  ed  by  Jinendra   Varni,   Bharatiya Jfianapitha, New Delhi, 7th edn., 2004. Thanam, Chapter Vll, by Acarya Mahapragya Jain Vlshva Bharati, Ladnun, 1996. Vasudeva Sharana Agraval., Paninlkalina  Bharatvarsa,    (A cultural  study of Astadhyayi)  Chaukhamba  Vidyabhavan,  Varanasi,  1969.

References
I. Concise Oxford Dictionary, ed by R.E. allen. 4th edn .•Oxford University Press, Oxford. 5th reprint 1994. p. 813. 2. Hospers. John., An introduction to Philosophical Analysis. Allied Publishers Pvt. Ltd., New Delhi. 1971. 15th Print 2002. p. 56, 57.• 3.          Anucgadaraim,   ed  by Acarya    Mahapragya,  Jain  Vishva  Bharati  Institute,  Ladnun,  1996, P. 221. 4.         .Op Cit. 5.          Sarngadhara     Samhita,    p.  4. ",                                                                                               jalantaragate     bhanau   yatsuksmam     drsate   raja I tasya trinsattamo  bhagan, paramanu  sa kathyate" As quoted  in Anuogadaraim,      P. 241. 6.        Ibid. p. 222 7.        Ibid. p. 224. Cf. Anuogodarrsutram,    ed  by Misrimalji   Maharaj,  p.  237. 8.          It comes  to  be  the  number   -7582632530730   I0247157973569975699756964062189668480- 80183296 with 140 zeros appended to it. The whole number consists of 194 digits. Up to this, there is mathematical   calculations;   subject  of mathematics;   beyond  that  the period  of time  are to  be measured  through  comparisons  or ostentation. 9.         Iainendra Siddhanta Kosa, Part-2, ed by Jinendra Varni, Bharatiya Jnanapitha, New Delhi, 7th edn., 2004. p. 217. 10.       Paainikaliua  Bharatvarsa,  P. 244. 11.        Op cu. 12.       Ibid,  p. 240-242. 13.       Bhagavai,   Part-2,  ed  by  Acarya  Mahapragya,   Jain  Vishva  Bharati  University. Ladnun, 2009, p.429. 14.       Ibid, P. 432 satthena sutikkhena, Chettum va jam  kira na sakkii lam paramiinum  siddhii,  vadanti  iidim pamiiniiiiruim 15.       Anuogadarairn. P.24 J. Note: Acarya Mahapragya, In  his critical notes .propagate that though atom is indivisible unit in Jaina philosophy but modern scientific  sophiscated  tools have devided the atom and propounded  it to be divisible. To resolve this contradiction  we must accept that the subtle atom cannot  be devided but gross and empirical atom has parts, hence it is divisible. Cf. Bhagavai,  P. 435 16. Ibid, p.436. 17. Ibid, p.434. 18. Op. Cit.,P. 434

Samani Ramaniya Pragya (Arhat Vacana, 24 (2), 2012)