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अध्याय-५
continuity of being through gradual changes – vartanā – and the general attributes include lifelessness (acetanatva), without having a form (amūrtatva), minuteness (sūksmatva) and power of maintaining distinction with all other substances (agurulaghutva). The modes (paryāya) of the time (kāla), characterized by origination (utpāda) and destruction (vyaya), must be similarly established. Since both the definitions of the substance (dravya) apply to the time (kāla), it is established as an independent substance, like the space (ākāśa). The marks (laksana), like vartanā, of the time (kāla) have already been defined in sūtra 5-22. Why is the time (kāla) mentioned separately? This also must have been mentioned along with the medium of motion (dharma), etc., in sūtra 5-1 itself. No. If the time had been included there, plurality of space-points (pradeśa) would apply to it. That is undesirable, as we cannot attribute multitude of space-points (pradeśa) to the time, neither from real (niscaya) nor from figurative or conventional (vyavahāra) points of view. The time (kāla) is not a "kāya' or 'body'. With regard to the medium of motion, 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 (asamkhyāta) space-points (pradeśa) in the medium of motion (dharma), the medium of rest (adharma) and in each individual soul (jīva). (sūtra 58). Similarly, multitude of space-points is attributed to the atom with a single space-point, figuratively, from a certain point of view, called pūrvottarabhāva prajñāpana naya. But for the time (kāla) there is no multitude of space-points from either point of view, real and figurative. Therefore, the time (kāla) has no spatiality (kāyatva). Now a question is raised. In sūtra 5-7, it is mentioned that the medium of motion (dharma), the medium of rest (adharma) and the space (ākāśa) are also without-movement (niskriya). This would imply that the time (kāla) should be with-movement in the same manner as has been interpreted in case of the souls (jīva) and the forms of matter (pudgala). So, the time (kāla) should have been included in sūtra 5-6 before the space (ākāśa). No, it is not so. The time (kāla) should not
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