Verse 5.12 - The universe-space (lokākāśa)

Sanskrit text, Unicode transliteration and English translation of Tattvartha sūtra 5.12:

लोकाकाशेऽवगाहः ॥ ५.१२ ॥

lokākāśe'vagāhaḥ || 5.12 ||

These substances–the media of motion and of rest, the souls, and the forms of matter–are located in the universe-space (lokākāśa). (12)

Hindi Anvayarth:

अन्वयार्थ: [अवगाहः] उपरोक्त समस्त द्रव्यों का अवगाह (स्थान) [लोकाकाशे] लोकाकाश में है।

Anvayartha: [avagahah] uparokta samasta dravyom ka avagaha (sthana) [lokakashe] lokakasha mem hai |

Explanation in English from Ācārya Pūjyapāda’s Sarvārthasiddhi:

The next sūtra is intended to indicate the location of the medium of motion and so on.

These substances, the medium of motion (dhrama), etc., are located in the universe-space (lokākāśa), and not outside it. If space (ākāśa) is the support of the medium of motion, and so on, what is the support of the space? The reply is that there is no other support for the space; it is supported by self. Now the following contention arises. If another support is postulated for the medium of motion and the other substances, another support must be postulated for the space also. And, it will lead to infinite regress. But it is not so. There is no substance which is more extensive than the space, wherein it can be said to be located. It is infinitefold of all other categories. Hence, from the empirical point of view, the space is said to be the receptacle (support) of the medium of motion, etc. But, from the intrinsically genuine or exact point of view, all substances are situated in themselves. For instance, if someone asked another, ‘Where are you?’ He replies, ‘I am in myself.’ The effect of referring to these as the supporter and the supported (the container and the contained) amounts to only this much. The medium of motion and the other substances do not exist outside the space of the universe. It is contended that the idea or state of the container and the contained applies only to things which come into existence one after the other. For instance the plums are in the basin. The space is not prior to the other substances such as the medium of motion in that manner. Hence, even from the empirical point of view, it is not proper to speak of space and the rest as the supporter and the supported. But this is not tenable. The idea of the supporter and the supported applies even to things which come into existence at the same time. For instance, we speak of colour, etc., in the pitcher, and hands, etc., in the body.

Now what is the universe (loka)? That is called the universe (loka), wherein the substances such as the media of motion and of rest are seen to exist. Space is divided into two parts, the universe-space (lokākāśa) and the non-universe-space (alokākāśa). The universe (loka) has been described. Space in the universe is the universe-space (lokākāśa). And beyond it is the infinite non-universe-space (alokākāśa). The distinction between the universe (loka) and the non-universe (aloka) should be known by the presence and absence of the media of motion and of rest. In the universe-space (lokākāśa) there is the presence of the media of motion and of rest. Outside this space is the infinite non-universe-space (alokākāśa). If the medium of motion did not exist in the universe-space, there would be no certain cause of movement. And then there would be no distinction of the universe and the non-universe. If the medium of rest did not exist in the universe-space, there would be no certain cause of assisting rest. Things will not be stationary, or there will be no distinction of the universe and the non-universe. Therefore, owing to the existence of both, the media of motion and of rest, the distinction of universe and non-universe is established.

The extent of their pervasiveness is mentioned next.