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-153 ] NOT-ARRANGED SERIAL OF SPACE-PARTS
43 152 [1]. In what part of the world, do, according to (the standpoints of) negama and vavahāra, the substances of the serial of spaceparts exist ? (Do they exist) in the numerablth part, or in the innumerablth part...up to...in all parts of the world ? (The reply is that) in respect of one substance, they can exist in the numerablth part of the world, or can exist in the innumerablth part, or can exist in many numerablth parts, or can exist in many innumerablth parts, or can exist in the world less by one part. In respect of many substances, they necessarily exist in all (parts of) the world. A
152 [2]. (In reply to the similar) question about the non-serial substances, (according to the standpoints of negama and vavahāra, it is said that) in respect of one substance, they cannot exist in the numerablth part they can exist in the innumerablth part, they cannot exist in many numerablth parts, nor in many innumerablth parts, nor in all (parts of) the world. In respect of many substances, they can necessarily exist in all (parts of the world.
152 [3] Similarly, the unspeakable substances are also bo be spoken of.
153 [1]. (About the range of tactile contact, it is asked) : Do, according to the standpoints of) negama and vavahāra, the serial substances touch a numerablth part, or touch an innumerablth
1. The sutra says that the serial of space-points (kselrānupūrvi) does not
pervade the whole loka. The Commentary explains this by pointing out that the loka cannot at any time be devoid of the ananu purvi and avaktavyaka dravyas, alongside the ānupūrvidravyas. If the ānupūrvīdravya occupied the whole of the loka there would be no space left for the anānu pūrvi and avaktavyaka drauyas. The Commentary admits the possibility of a material super-body occupying the whole loka, but asserts that even in that case, one space-point for the non-serial anānu purvi and two space-points for the avaktavy aka are conceived as left vacant, though in fact, the serial of space-points exists even in those space-points. The Commentary here quotes the following ancient verse in support of its position,
mahakhand hāpunne 'viya avattavvaga' nāņu puuvidavvāim / jaddesogādhāim taddesenan sa logūno // (Commentary, 74 A, line 3)
The Commentary here raises a pertinent objection. While explaining the dravyānupūvvi, the sūtra No. 108 [1] admitted that the ānu pūrvidravyas pervade whole of the loka. Why should it not then accept that the kşetrā. nu purvi also pervades the whole loka ? The commentator says that the objection is inspired by a confusion between dravya and kşetra. The anu pūrvi, anānu pūrvi and avaktavyaka dravyas can exist together in the same space, but two space-parts cannot exist together. In the present context, the ānupūrvi oravānu pūrvi or avaktavyatā of kşetra is being considerd, and so the problem simply does not arise.
