As such the dichotomy between these these two perceptions or experiences of time are resolved by hierarchical gradation. This theme is very prevalent in South Asia and can be viewed as an application of a matrix that lies behind much of Indian thought.
Lived Time
Dumont accounts for the stability seen to exist in traditional societies as being the result of the replacement of "lived time" by myth.
Traditional society in general is seen as stable, it eliminates lived time by means of the myth, which transfers lived time to the plane of the eternity of thought, and also by means of rites de passage, which regulate the flow of time into a series of stable states, like stretches of water connected by ritual lock-gates (Dumont l966:195).
However, this observation is ethnocentric in that it assumes the new perception to have arisen as a result of manipulation. On the contrary, it can be argued that traditional societies hold an older and no less authentic perception of time which, in modern societies has been superseded, in part, by the view of time as being linear.
Secular and Sacred Time
In modern societies secular time tends to overshadow, if not completely dominate, sacred time. In Indian two forms of time are arranged in a hierarchical order. Sacred time, in as much as it represents timelessness and eternity, is linked to linear secular time by a series of mathematical calculations which assume a number of intermediate states.
The Yugas (Ages)
From the macrocosmic point of view, time is relative. One day (and night) for the creator god Brahma is equal to 24,000,000 years for the lesser gods and 8,760,000,000 years for humans. One day for the lesser gods is equal to one solar year and a day for the manes (spirits of the dead) is the same as a lunar month. Linear time is thought to be cyclical, being composed of four ages which repeat. These are as follows:
- i) krita yuga 1,480,000 years
- ii) treta yuga 1,110,000 years
- iii) dvapara yuga 740,000 years
- iv) kali yuga 370,000 years
These four ages, which stand in a proportional length of 4:3:2:1, are conceived of as representing four stages in the decline of dhârma (righteousness). According to Brahmanical calculations the kali yuga phase of the cycle began about 5,000 years ago. The end of the four age cycle is marked by the incarnation of Kalka (the horseman) who destroys the world and thereby heralds the return of krita yuga.
Increased Differentiation
From the above it is evident that the opposition of "sacred" time to "secular" time is resolved through a series of intermediate states which in effect subordinate "linear" time to "eternity". Dumont remarks that "compared with the atemporal model, nothing occurs in time except degeneration" (Dumont 1966:195). However, the cyclical nature of the system precludes that degeneration is balanced by regeneration. As noted by Das, the progression of time is characterized by increased differentiation:
"The four ages successively replace each other and the end of the cycle is marked by Kaliyuga being replaced by Kritayuga. To this we may add that the movement of time is symbolized in the text [Dharmaranya Purana] by increasing differentiation of objects, space, people, and deities. In the beginning there was only undifferentiated water and then the physical order is created through the differentiation of physical objects." (Das 1977:87-88)
This differentiation is seen as a feature of creation. Das notes this as follows:
"The social order emerges by first being differentiated from the physical order through the creation of Brahmans. Then within the social order, places, people, and deities are differentiated ...Then, the Brahmans are differentiated from Vanika/ Shudras and further progress of time is marked by differentiation within the Brahman category." (Das:87-88)
Furthermore this differentiation is associated with geographic separation and the social cultures that develop in the resulting regions.
"This differentiation in people is associated with differentiation in places - for each successively differentiated jati is associated with a separate locality. Finally, the principles of social structure which are used to differentiate between jatis are also used to differentiate between deities and gradually there is an emergence of separate deities of localities, descent groups, and cult-groups" (Das:87-88).
The change in linear time is indicated by increased variety and local specialization. As time passes more and more variations appear. The mathematical calculations used to "capture" the progression of time are probably arbitrary and symbolic. The message of the yuga cycles in that time is cyclical and there is a divine order to the progression of the universe.
Bibliography
Das, V. 1977 Structure and Cognition. Delhi: Oxford University Press.
Dumont,L. 1966 Homo Heirarchicus. London: Weidenfeld and Nicolson
James Hamilton - James Hamilton has spent over twenty-five years studying the music of South Asia including fourteen years while living in India. He has ...
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