________________ Verse 23 certainly, the existence of the substance-of-time (kala dravya) is established by the changes that take place incessantly in the substances of the souls (jiva) and the matter (pudgala) that are of the nature of existence (satta). EXPLANATORY NOTE In this world, the substances of the souls (jiva) and the matter (pudgala) incessantly undergo transformations in form of the trio of origination (utpada), destruction (uyaya) and permanence (dhrauvya) at the same time. These transformations are due to the instrumentalcause (sahakari karana) of the substance-of-time (kala dravya); just as the medium-of-motion (dharma dravya), the medium-of-rest (adharma dravya), and the space (akasa dravya) are the instrumentalcauses (sahakari karana) of the motion (gati), the rest (sthiti) and the accommodation (avagaha), respectively. The infinitesimal time taken by the atom of matter - pudgalaparamanu -to traverse slowly from one space-point (pradesa) to the other is the mode (paryaya) of the substance of time (kala). This infinitesimal time is called the 'samaya' - the measure of time. If individual kalanu were not separate and if it were possible for the kalanu to unite with each other, the mode (paryaya) of the substance of time (kala) - the 'samaya' - would not exist. The 'samaya' exists because transformation (parinamana) takes place in an indivisible (akhanda) substance (dravya) as it associates with separate kalanu, which do not unite with each other. The mode (paryaya) of the substance of time (kala) - the 'samaya' - manifests in the slow movement of the atom of matter - the pudgala-paramanu. That which neither originates nor vanishes with the origination or destruction of the mode, i.e., the 'samaya', is the kalanu, the substance of time (kala dravya). The mode that is the 'samaya'is transient, the kalanu or the substance of time (kala dravya, niscaya-kala) is eternal. . . . . . . . . . . 51
