________________ Pancastikaya-samgraha namely, instant, etc., and cooking, etc., which are referred to as an instant of time, cooking time, and so on. But, in this conventional usage as an instant of time, cooking time, and so on, the term (samjna) time' (kala) is superimposed. And this term 'time' (kala) signifies the existence of the 'real' (mukhya) time (kala), which is the basis of the conventional or secondary (uyavahara or gauna) time. How? This is because the secondary must imply the real. Thus, there are two kinds of time (kala), the real-time (mukhya-kala or paramartha-kala or niscaya-kala) and the conventional-time (vyavahara-kala). The realtime has its mark (laksana) as continuity of being (vartana), and the conventional-time has its marks (laksana) as modification (parinama), etc. The conventional-time is determined (recognized) by modification in other substances, which are ascertained by others. It is threefold, the past (bhuta), the present (vartamana) and the future (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 (kriyavana), and on the real-time. The unit of conventional time is the infinitesimal time taken by the atom of matter - pudgala-paramanu - to traverse slowly from one space-point (pradesa) to the other. It is called 'samaya'- the mode (paryaya) of the substance of time (kala dravya). Acarya Nemicandra's Dravyasamgraha: दव्वपरिवट्टरूवो जो सो कालो हवेइ ववहारो / परिणामादीलक्खो वट्टणलक्खो य परमट्ठो // 21 // जो द्रव्यों के परिवर्तन-रूप, परिणाम-रूप देखा जाता है वह तो व्यवहार-काल है और वर्तना लक्षण का धारक जो काल है, वह निश्चय-काल है। Conventional time (vyavahara kala) is perceived by the senses @ @ . . . .. . . . . . . . . . 62
