________________ Pancastikaya-samgraha point (pradesa) is attributed to the substance of time (kala), the root of of 'samaya' without the existence of the atom of time (kalanu)? The answer is that the mode of 'samaya' cannot sustain itself without the associated permanence (dhrauvya) of the substance (dravya) that is the atom of time (kalanu). The support of the mode of 'samaya' is the atom of time (kalanu) having just one space-point (pradesa). With this permanence (dhrauvya) in the substance of time (kala dravya) can occur simultaneously. Someone else may argue, why not consider the substance of time (kala dravya) as one indivisible whole occupying the whole of the universe-space (lokakasa), rather than as innumerable atoms of time (kalanu) filling up the universe-space? The answer is that if the substance of time (kala dravya) is one indivisible whole, the mode of 'samaya' cannot be established; only when the indivisible atom of matter (pudgala-paramanu) traverses slowly from one spacepoint (pradesa) to the other, the mode (paryaya) of the time 'samaya' appears as the time-atoms (kalanu) are different in the two spacepoints. One may argue next that if the substance of time (kala dravya) is considered to be an indivisible whole comprising innumerable spacepoints (pradesa) filling up the universe-space (lokakasa), as the indivisible atom of matter (pudgala-paramanu) traverses slowly from one space-point (pradesa) to the other, the mode (paryaya) of the time 'samaya' can be established. This argument entails great fault. If the substance of time (kala drauva) is considered to be an indivisible whole, there can be no difference of mode (paryaya) of the time 'samaya'. As the indivisible atom of matter (pudgala-paramanu) would traverse from one space-point (pradesa) to another, it will encounter the same mode of the time 'samaya' in all space-points (pradesa). There will be no difference of the time, that is, the 'samaya'. The mode of the time 'samaya' can only be established when the timeatoms (kalanu) are different in different space-points (pradesa) of the space (akasa). The argument has another fault. The substance of time @ @ . . . . . . . . . . . . . . 198
