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eternal place. But this is not what we find. Hence 'fall because of location' is definitely inconclusive (1858).
Someone may have a doubt that a siddha is emancipated from the worldly existence, and siddhas have thus a beginning. as far as their emancipated state of existence is concerned; hence there must have been someone who was the first to become siddha. But this is not true; there is no such rule that whatever has a beginning, is an effect, must have someone entity which is the first of its kind. Day and night have a beginning; but Time is infinite; so there is nothing like 'first night' or 'first day'; all bodies have a beginning, yet there is no 'first body'. Similarly there is no one like the first siddha' (1859).
There is likely to be still another doubt. Souls have continued to become siddha from time beginningless and the abode of the siddbas (siddhi-kşetra) is finite in dimension; how possibly could this infinite number of siddhas be accommodated in this limited space ? There should be no difficulty here since the souls are not corporeal. Every thing becomes the object of the pure and perfect knowledge and intuition (kevalajñana-darśana) of siddhas; that is to say, as an infinite number of jñānas and darśanas can stay in one limited thing; glances of thousands of spectators can be accomodated in one dancing girl; so there should be no dilliculty in an infinite number of incorporeal siddhas being accomodated in a place of finite dimensions. Even a number of corporeal things like the light of a lamp and so on can stay in one small place, then what to say of incorporeal things (1860).
Lord Mahāvīra explained in the beginning the concept of bondage-emancipation by means of reasoning. Then he explained it with the help of Vedic passages. Mandika had not understood the meaning of such Vedic passages as 'Na ha vai saśarīrasya priyā priyayor apa hatir asti, aśarīram vā vasantam priyā priye na sprsatah; and hence his doubt as regards bondageemancipation. But there is no ground for this doubt. It is obvious that the embodied and the disembodied states refer to bondage and emancipation. The embodied state means bondage
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