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BOOK II: THE PRINCIPLE OF KNOWLEDGE
305
The universe, namely, is characterized by the fact that it consists in inherence of the six substances; but the beyond (or non-universe) is characterized by consisting merely of space.
Wherein and with what extension of extremely large space, pervading all substances, soul and matter, which have movement and rest for properties, enact movement and rest; and dharma and adharma, which are the conditions (nibandhana) of their movement and rest, are present enveloping them; and time, the cause (nimitta) of the revolving (vartana) of all substance, for ever luxuriates (durlalita): that which has for definition the consisting of the assemblage of that so extended space and of all other substances without exception is universe.
On the other hand, in what extension of space the movement and rest of soul and matter do not take place, and dharma and adharma do not abide, and time does not luxuriate, that is the beyond.
Now he ascertains the differentiation of existence-as-action (as motion, kriya-bhava) and qualitative-existence (tad-bhava):"7
11.37. Origination, permanence and annihilation of the universe, comprising of souls and matter, take place by evolution, combination and separation." (129)
There is a differentiation of substance according to its possession of action and its possession of mere (qualitative-) being. Matter and soul are both in the possession of (qualitative-) being and of action, because they arise, are permanent and vanish by evolution, separation and combination. But the other substances possess mere states-ofevolution of their own being, because they arise, are permanent and vanish exclusively by evolution. This is certain.
Here being is characterized as only its own state-of-evolution; action as movement (or vibration, parispandan).
All the substances are in possession of being; for, being through evolution endowed with constancy (anvaya) and divergence (vyatireka), and being permanent, arising and vanishing (by evolution), they have evolution as their proper nature.
But material substances possess action as well; for, being separated by movement and combined by combination, and being, on the other hand, permanent, arising and vanishing through separation, they have movement as their proper nature.
In the same way, souls possess action also; for, being by movement
