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Tattvärthasūtra
substance (dravya) and the qualities (guna). Similarly, it must be considered in case of taste, etc. Therefore, the aggregate of qualities must be admitted to be somehow - from particular point of view - same as the qualities.
The substances (dravya), whose attributes have been described, are entitled to be called substances. The next sūtra mentions the substance (dravya) not as yet explained.
कालश्च ॥३९॥
[ कालः ] काल [ च ] भी द्रव्य है।
The time (kāla) also is a substance (dravya).
The sūtra is 'kalaśca' - 'the time (kāla) also'. What is meant by 'also"? The word 'substance' (dravya) is to be inserted. How is the time (kāla) a substance (dravya)? Because it has the characteristic attributes of a substance. Substance has been defined in two ways. 'Existence is with origination (utpada), destruction (vyaya) and permanence (dhrauvya)'. (sutra 5-30). And, 'that which has qualities (guna) and modes (paryaya) is a substance (dravya)'. (sūtra 5-38). Both these definitions apply to the time (kāla). It is explained as follows. The time (kāla) exhibits permanence (dhrauvya) based on its internal cause - svanimittaka because it persists in own nature (svabhāva). Origination (utpăda) and destruction (vyaya) in the time (kāla) are based on external causes - paranimittaka - and also due to internal causes - svanimittaka - in view of the rhythmic rise and fall, 'agurulaghuguna'. Further, the time (kāla) also has two kinds of attributes (guna), general (sāmānya or sadhārana) and particular (viseṣa or asādhāraṇa). The particular (viseṣa or asādhāraṇa) attribute (guna) of the time (kāla) is assisting substances in their
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