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SUTRA 22
115
the sun, the moon and the earth (kriya) and it is with the help of it that we determine (paratva, aparatva) antecedence or nonprecedence in time of substances end events.) Or from Pancastikaya sära, we have
कालो परिणामभवो परिणामो दव्वकालसंभूदो।
aus TA HErat camt a t forest 11 254 (Apparent time is determined by changes or motions in things. The changes themselves are a result of Real or Absolute Time. The former has a beginning and an end, while the latter is eternal. The idealistic thinkers both in the east and in the west 255 regarded time as a mere appearance. Vedänta has no explanation to offer for Time and the Vaissesika school regards time as merely the principle of change and not an actual substance. 256 It is referring to such doctrines that the author of Candraprabha-carit am has said:
क्रिया दिनकरादीनामुदयास्तमयादिकाम् ।
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(According to some there is no other time except that which consists of acts comprised by the rising and the setting of the sun.) Then in contradiction of this view the author writes :
तन्न यक्त क्रियायां हि लोके काल इति ध्वनिः । प्रवृत्तो गौणवृत्यैव बाहीक इव गोध्वनिः ।। न च मुख्यादृते गौणकल्पना नरसिंहवत् ।
तस्माद्रव्यस्वभावोऽन्यो मुख्यः कालोऽस्ति कश्चन ।। 258 (Though in ordinary language, the word time' is used to connote such acts (i.c., the rising or the setting of the sun) but real time is quite different from it. There is a time having the characteristics of a reality behind apparent time.)
We shall speak more about 'Time' as a Reality under sutra 39. For the present we shall confine our attention to the functions discharged by the 'time? substance. The characteristic function of Absolute Time is vartanā. Vartana has been
254. Par castikaya-sara, 107. 255. See Kant's Philosophy as rectified by Schopenhauer, by M. Kelly. 256. See The Hindu Realism, p. 29. 257. Candraprabha-Caritam, 18.75. 258. Ibid, 18.76.
