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अध्याय-५
of matter (pudgala) are colour, etc. In the same way, modifications (pariņāma) take place in the medium of motion (dharma), the medium of rest (adharma), the space (ākāśa) and the time (kāla). This modification (pariņāma) is due to the rhythmic rise (urddhi) and fall (hāni) – șațguņahānivrddhi – in their ‘avibhāga-praticcheda' as all these substances have intrinsic agurulaghuguņa'. The intrinsic ‘agurulaghuguņa' is the general (sādhāraņa) quality-mode (guņaparyāya) of these substances. Movement (kriyā) is characterized by vibration. It is of two kinds, causal (prāyogika) and natural (vaisrasika). The motion of the cart, etc., is causal, and that of the clouds, etc., is natural. Endurance (paratua) and non-endurance (aparatua) are of two kinds: with respect to place (ksetra) 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 ‘paratva’, 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 (vartană) 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 paramartha-kāla or niscaya-kāla) and the conventional-time (vyavahāra-kāla). The real-time has its mark (laksaņa) as continuity of being (vartanā), and the conventional-time has its marks (lakşaņa) as modification (pariņāma), 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 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 (kriyāvāna), and on the real-time.
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