________________ Verse 100 empirical time (vyavahara kala), and the underlying substance is the substance-of-time (dravya kala). The empirical time (vyavahara kala), a mode (paryaya) of the substance-of-time (dravya kala), is recognized by modifications (parinama) in the soul (iva) and the matter (pudgala). Modifications (parinama) in the soul (jiva) and the matter (pudgala), therefore, are conventionally spoken as the originators of the empirical time (uyavahara kala). The substance-of-time (dravya kala) has its mark (laksana) as continuity of being (vartana). The empirical-time (vyavahara kala) 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 (bhavisyata). The substance-of-time (dravya kala), however, is the underlying substance (dravya); the idea of the past, the present and the future is secondary. The empirical-time (vyavahara kala) is transient since it is the mode (paryaya) of the substance-of-time (dravya kala) and has existence for a period denoted by 'samaya'. The substance-of-time (dravya kala) is permanent (nitya) since it exists eternally in own-nature (svabhava), with its qualities (guna) and modes (paryaya). Acarya Kundakunda's Pravacanasara: उप्पादो पद्धंसो विज्जदि जदि जस्स एगसमयम्मि / समयस्स सो वि समओ सभावसमवट्ठिदो हवदि // 2-50 // जिस कालाणुरूप द्रव्य समय का एक ही अति सूक्ष्मकाल समय में यदि उत्पन्न होना, विनाश होना प्रवर्तता है तो वह भी काल-पदार्थ अविनाशी स्वभाव में स्थिररूप होता है। The simultaneous origination (utpada) and destruction (vyaya) in form of the 'samaya' takes place in the substance of time (kala dravya); it also exhibits permanence (dhrauvya), being established in own-nature (svabhava). . . . . . . . . . . 193
