Niyam Sara

SR No.: 034367
Original Sutra Author: N/A
Author: Vijay K Jain
Publisher: Vikalp
Total Pages: 412
Language: Hindi, English
Classification: Book_Devnagari & Book_English
File Size: 4 MB

Page 141

अजीवाधिकार
2 - THE NON-SOUL
of rest (adharma), the space (ākāśa) and the time (kāla). This modification (pariņāma) is due to the rhythmic rise (vrddhi) and fall (hāni) - satgunahānivrddhi - in their 'avibhāga-praticcheda' as all these substances have intrinsic fagurulaghuguņa'. The intrinsic ‘agurulaghuguna' is the general (sādhāraṇa) quality-mode (guņaparyāya) of these substances. Movement (kriyā) is characterized by vibration. It is of two kinds, causal (prayogika) and natural (vaisrasika). The motion of the cart, etc., is causal, and that of the clouds, etc., is natural. Endurance (paratva) and non-endurance (aparatva) are of two kinds: with respect to place (kşetra) and with respect to time (kāla). As this section deals with time, only the latter is considered. The substance that is enduring in respect of time (kāla) is termed 'paratua', and the one which is not so enduring is termed ‘aparatva'. The help rendered to substances in their continuity of being (vartanā), etc., proves the existence of time (kāla). It is contended that continuity of being (vartanā) should be sufficient as modification (parināma), etc., are secondary, being its subdivisions. But modification, etc., are not unnecessary. The amplification is intended to indicate the two kinds of time (kāla), the real-time (mukhya-kāla or paramārtha-kāla or niscaya-kāla) and the conventional-time (uyavahāra-kāla). The real-time has its mark (laksana) as continuity of being (vartană), and the conventional-time has its marks (laksaņa) as modification (parināma), etc. The conventional-time is determined (recognized) by modification in other substances, which are ascertained by others. It is threefold, the past (bhūta), the present (vartamāna) and the futur (bhavisyat). In the real-time the conception of time is of primary importance, and the idea of the past, the present and the future is secondary. In the conventional-time, the idea of the past, the present and the future is of prime importance, and the idea of real-time is subordinate. This is because the conventional-time depends on the substances endowed with-activity (kriyāvāna), and on the real-time.
It has been explained earlier (see gāthā 28, p. 59) that the modification (pariņāma) of the matter (pudgala) that is independent of the other
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