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अध्याय-५
occupying one space-point (pradeśa). (see 'Pravacanasāra', p. 187188).
The extent of the real (mukhya) time (kāla), characterized by the instrumentality of change (vartanā) in substances, has been described. What is the extent of the conventional (vyavahāra) time, inferred from modifications in substances?
HIST71444: 118011
[H: ] e dolci con [377 444: ] 3477 44' am 'समय' काल की पर्याय है। यद्यपि वर्तमानकाल एक समयमात्र ही है तथापि भूत-भविष्य की अपेक्षा से उसके अनन्त 'समय' हैं।
It (the conventional time) consists of infinite (ananta) instants (samaya).
The present consists of one instant. Still the time is said to consist of infinite instants, as the instants of the past and the future are infinite. Otherwise, this sūtra is intended to determine the extent of the real (mukhya or niscaya) time (kāla). Though the point (unit) of the time is one 'samaya', it is spoken of figuratively as infinite (ananta), as it is the cause of the continuity of being - vartanā - underlying infinite modes (paryāya). Further, the 'samaya' is the smallest unit of the time, and multitudes of 'samaya'constitute ‘āvalī’, etc. The word 'samaya' is used in both senses - dravyārthika and paryāyārthika. The sense used in this sūtra is paryāyārthika. Both, the real-time (mukhya or niscaya kāla) and the conventional- or figurative- or empirical-time (vyavahāra kāla) are established. The 'samaya', the mode (paryāya), is the smallest unit of the empiricaltime (vyavahāra kāla); its multiples are 'āvalī', 'ucchvāsa', etc. Now the mode (paryāya) cannot exist without the possessor-of-the-mode
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