________________ Verse 102 destruction (vyaya) in the time (kala) are based on external causes - paranimittaka - and also due to internal causes - svanimittaka - in view of the rhythmic rise and fall, fagurulaghuguna'. Further, the time (kala) also has two kinds of attributes (guna), general (samanya or sadharana) and particular (visesa or asadharana). The particular (visesa or asadharana) attribute (guna) of the time (kala) is assisting substances in their continuity of being through gradual changes - vartana - and the general attributes include lifelessness (acetanatva), without having a form (amurtatva), minuteness (suksmatva) and power of maintaining distinction with all other substances (agurulaghutua). The modes (paryaya) of the time (kala), characterized by origination (utpada) and destruction (uyaya), must be similarly established. Since both the definitions of the substance (dravya) apply to the time (kala), it is established as an independent substance, like the space (akasa). The time (kala) has been mentioned separately because it lacks the plurality of space-points (pradesa). We cannot attribute multitude of from the figurative or conventional (vyavahara) point-of-view. The time (kala) is not a 'kaya'or 'body'. With regard to the medium-of-motion (dharma), etc., multitude of space-points has been mentioned from the real (niscaya) point of view. For instance, it has been mentioned that there are innumerable (asamkhyata) space-points (pradesa) in the medium-of-motion (dharma), the medium-of rest (adharma) and in each individual soul iva). Similarly, multitude of space-points is attributed to the atom with a single space-point, figuratively, from a certain point of view, called purvottarabhava prajnapana naya. But for the time (kala) there is no multitude of space-points from either point of view, real and figurative. Therefore, the time (kala) has no spatiality (kayatva). The existence of a substance is characterized by simultaneousness of origination (utpada), destruction (uyaya), and permanence (dhrauvya). Without the space-points (pradesa) of the substance (dravya), its existence cannot be maintained. If not even one space . . . . . . . . . . 197
