s already
been treated.]

[Footnote 3: See _Nyayakandali_, pp. 59-64.]

311

endless futurity before us. Had there been no time we could
have no knowledge of it and there would be nothing to account
for our time-notions associated with all changes. The Sa@mkhya
did not admit the existence of any real time; to them the unit
of kala is regarded as the time taken by an atom to traverse its
own unit of space. It has no existence separate from the atoms
and their movements. The appearance of kala as a separate entity
is a creation of our buddhi _(buddhinirma@na) as it represents the
order or mode in which the buddhi records its perceptions. But
kala in Nyaya-Vais'e@sika is regarded as a substance existing by
itself. In accordance with the changes of things it reveals itself
as past, present, and future. Sa@mkhya regarded it as past, present,
and future, as being the modes of the constitution of the things
in its different manifesting stages of evolution _(adhvan)_. The
astronomers regarded it as being clue to the motion of the planets.
These must all be contrasted with the Nyaya-Vais'e@sika conception
of kala which is regarded as an all-pervading, partless
substance which appears as many in association with the changes
related to it [Footnote ref l].

The seventh substance is relative space _(dik)_. It is that substance
by virtue of which things are perceived as being on the
right, left, east, west, upwards and downwards; kala like dik is
also one. But yet tradition has given us varieties of it in the eight
directions and in the upper and lower [Footnote ref 2]. The eighth
substance is the soul _(atman)_ which is all-pervading. There are
separate atmans for each person; the qualities of knowledge, feelings
of pleasure and pain, desire, etc. belong to _atman_. Manas (mind) is
the ninth substance. It is atomic in size and the vehicle of memory;
all affections of the soul such as knowing, feeling, and willing, are
generated by the connection of manas with soul, the senses and the
objects. It is the intermediate link which connects the soul with
the senses, and thereby produces the affections of knowledge, feeling,
or willing. With each single connection of soul with manas we have
a separate affection of the soul, and thus our intellectual experience
is conducted in a series, one coming after another and not
simultaneously. Over and above all these we have Isvara. The definition

_________________________________________