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(1850) Why does it not move beyond the abode of perfect souls? Because there is the absence of dharma (principle of motion) which has spatial existence; this dharma that helps motion exists in the loka (world) but not in the aloka (non-world).
(1851) Loka has its counter-entity (viz. aloka), because the word 'loka' is uncompounded, as aghata the counter-entity of ghata does exist. If cannot be said that aloka can be jar, etc (i.e. there is no need to suppose another entity called aloka), because due to negation the counter-entity must be in agreement with the thing negated.
(1852) Therefore, it stands to reason that there are dharma (principle of motion) and adharma (principle of rest) which determine loka. Otherwise akāśa being the same, how could there be the distinction of loka and aloka ?
(1853) If there were not the division of loka, there would not be any obstruction (to the motion of jīva and pudgala) and there would be no end (to their motion). In that case there would not be any relation between them and if that be so there would not be the utterances (about bondage, salvation, etc.).
(1854) Beyond (loka) there is no motion because there is nothing to promote it, as fish cannot move beyond water. The principle that promotes motion is dharma which extends as far as the loka (-which is co-extensive with loka).
(1855) Loka must certainly have a determining (lit. measuring) factor as it is capable of being determined (measured), as knowledge is (the determining factor) of the knowable. And it can exist only if aloka exists (i. e. is recognised as a fact). (Therefore the siddhas are stationed in the uppermost part of loka).
(1856) (Objection) In that case, fall from that place of residence becomes contingent. (Reply) It is not so as the genitive here (in ‘siddhasya sthānam') is in the sense of the subject. The station is non-different from the subject.
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