The Solar Treatise with the Illumination of the Hidden Meaning

Hindi Translation: What the Sun God original: "Bhāskara" previously spoke is the original scripture; only due to the changing of the Ages the Yugas has there been a variation in time. That same knowledge I now declare. || 9 ||

Now, wishing to first define "Time" as it has arisen through the mention of "time-variations," the author divides Time:

Time is the destroyer of worlds; another Time is that which is used for calculation.

That is twofold due to being gross and subtle, called the Measurable and the Immeasurable. || 10 ||

Time is of two kinds. One is Time as an unbroken, continuous rod eternal linear time, established by the evidence of other scriptures. It is the "destroyer of worlds," meaning it brings an end to living beings and, by extension, even inanimate objects. Although Time is also the cause of their birth and maintenance, it is called the "destroyer" here to emphasize its power and because the state of destruction is infinite. By saying "destroyer," birth and maintenance are implied, for otherwise destruction would be impossible. Thus it is said in other texts: "Time creates all beings, and Time sweeps away all creatures."

The other, second type of Time is "divided time." It is "calculable," meaning it is an object of knowledge—it can be known and measured. This second, calculable Time is also twofold, divided by "grossness and subtlety," meaning by greatness and smallness. The "Measurable" original: "Mūrtta," literally 'having form' has a defined limit or magnitude. The "Immeasurable" original: "Amūrtta," literally 'formless' is defined differently by those who know the essence of Time. The word "and" Sanskrit: 'ca' indicates the sequence of cause and effect in the order of Measurable and Immeasurable. Thus, great time is Measurable, and infinitesimal time is Immeasurable. || 10 ||

Hindi Translation: One Time is the end-maker of the worlds, which is to say, beginningless; the second Time is calculable, meaning it is capable of being known. Divided time is Measurable and Immeasurable based on the distinction between gross and subtle. || 10 ||

Now, demonstrating the two aforementioned divisions in their own form and wishing to show the consistency of the text, the author describes the two divisions within their sub-categories:

That which begins with a Breath is called Measurable; that which begins with a Truti is designated Immeasurable.

Six Breaths make one Vināḍī; sixty of those are known as a Nāḍikā. || 11 ||

A "Breath" original: "Prāṇa" is the time taken for the inhalation and exhalation of a healthy person sitting at ease, equivalent to the time taken to pronounce ten long syllables. Time starting from this Breath is called Measurable. That which begins with a "Truti" an infinitesimal unit, approx. 1/33,750th of a second—including units like the Tatpara contained within a single Breath—is designated as Immeasurable. Now, because the Immeasurable is unfit for practical use, the author ignores the further subdivision of what was mentioned last and instead intends to explain the divisions of Measurable time, which was mentioned first and is primary for practical application. He first describes the Pala and the Ghaṭī: Six "Breaths" original: "Asu" make one Pānīyapala a unit of weight/time; sixty of these Palas are called a Ghaṭikā by those who know the essence of time. || 11 ||

Hindi Translation: Breath and the units above it are Measurable time; Truti and the units below it are named Immeasurable. 6 Breaths make one Vināḍī (Pala) and 60 Palas make one Nāḍī (Daṇḍa). || 11 ||

Now he describes the Day and the Month:

Sixty Nāḍīs make one Sidereal Day and Night.

Thirty of those make a Month; likewise, a Civil Month is measured by sunrises. || 12 ||

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1. "It is said" is an alternative reading.