16. Samayasar Gatha 49-55

Now the disciple enquires that if adhyavasan etc. bhavas are not Jiva then what is the form of real Jiva permanent like a stone engraving ? What are his characteristics? In reply this gatha is stated:   

Gatha 49: O Bhavya! Know thee that Jiva is without taste, without colour, without smell, avyakta (not explicit i.e. not evident through the senses), has the property of consciousness, is without sound , Aling-grahan  i.e. cannot be recognized by any feature, Anirdishta-samsathan i.e. does not have any defined shape – Jiva is like this. 

Commentary : First of all the quality of Tastelessness is described in six ways-

1. Jiva is definitely different from pudgala dravya, hence he does not have the quality of  taste, therefore he is called tasteless.

2. Jiva is different from the qualities of pudgala dravya, hence he is not the quality of taste himself, therefore also he is called tasteless.

3. In reality Jiva does not have ownership of the pudgala dravya, hence he does not manifest in the form of taste making use of  dravyendriya ( physical sense), hence he is tasteless.

4. From the point of view of its nature , Jiva does not even have  the Kshayopashamik bhava (  manifestation of knowledge by suppression/subsidence of karmas) hence he does not manifest in the form of taste by use of bhava indriya ( sensory knowledge), therefore he is tasteless.

5. Without indulging in individual subjects Jiva has the nature of experiencing all together, hence he does not manifest into taste sense alone, hence is tasteless.

6. Jiva has knowledge of all subjects of knowledge, even then the knower and the known do not become one. Therefore in spite of having knowledge of the taste, he does not manifest into the form of taste himself, hence he is tasteless.

In this manner Jiva is tasteless since he does not have taste in six ways defined above.

In the same way Jiva is also without colour, smell, touch and sound, in six ways each  as described above.

Now the property of Anirdishta Samsathan (without defined shape ) is described –

1. The shape of Jiva cannot be defined by the shape of the body made of pudgala dravya.

2. Jiva with his predefined nature stays within infinite bodies of undefined shapes hence he does not have any shape.

3. Sansthan namkarma (shape defining karma) fructifies into the form of pudgala dravya only, hence due to its nimitta (presence), Jiva cannot be said to have any shape. 

4. Although Jiva has nature of experiencing   the shape of different objects manifested in different forms, even then his pure knowing sense does not merge with the entire universe and remains without shape, hence he is without defined shape.

In this manner by four causes given above  Jiva does not have any defined shape.

Now the quality of Avyakta (inexplicit) is described.

1. The loka (universe) in the form of six types of dravyas is knowable and is vyakta ( evident/explicit) – the Jiva dravya is different from this evident loka , hence he is not evident.

2. The conglomeration of passions in the form of bhavak bhavas is explicit. But Jiva is different from them therefore he is inexplicit.

3. In the consciousness, all the manifestations of the conscious self are immersed, hence he is inexplicit.

4. He is not just momentary explicit manifestation alone hence he is called inexplicit.

5. The explicit and inexplicit , both types of bhavas in mixed form are experienced together, even then he does not touch only the explicit bhava alone hence he is called inexplicit.

6. Although he is experiencing himself internally and externally but he is detached from the explicit form and illuminated within self. Therefore he is called inexplicit.

In this manner the inexplicit form is described in six ways.

Thus in spite of absence of taste, colour, smell, touch, sound, shape, explicitness, self is directly known to the self by means of experience and is not known through inference alone, therefore he is called Aling grahan ( not recognizable by any feature).

Soul is always internally illuminated by the consciousness being experienced by the self hence he has the property of consciousness.

How is that property of consciousness? – which negates all other possible beliefs of the form of Jiva ; which has given up itself to the people with differentiating knowledge; which has swallowed the entire loka and aloka and being contented it has settled into bliss. 

In this manner , at all times, he is not perturbed in the least and being different from all other dravyas having extraordinary qualities,- such consciousness form real jiva in the form of pure illuminated god  is present in the loka like a stationary engraving in stone with his own brightness.

Now reciting a kalash with the same meaning Acharya motivates others to experience the same:

Shloka 35: O bhavya soul! Experience just your own soul within the soul and practice it.

What type of soul is to be experienced ? – Discard all other bhavas devoid of consciousness by their root and embrace your own consciousness alone, and experience the beautiful soul directly floating over the entire universe filled with all substances.

How is it? It is infinite, indestructible.

Explanation: Here the message is that in reality the soul is consciousness alone devoid of all other bhavas and one should practice to experience it.

Now “all bhavas devoid of consciousness are related to pudgala” – the next gathas having same bhava  are introduced by a kalash here :

Shloka 36 : Whose entire essence is filled with consciousness, this much alone is the Jiva. All other bhavas devoid of this quality are borne out of pudgala and belong to pudgala only.

Now these bhavas are stated in next six gathas:

Gatha 50 : 1. Jiva does not have colour, 2. Does not have smell, 3. Does not have taste, 4. Does not have touch 5. Does mot have features 6. Does not have body, 7. Does not have samsathan(shape), 8. Does not have samhanan ( structure).

Gatha 51 : 9. Jiva does not have raga , 10. Does not have dwesha, 11. Does not have moha, 12. Does not have pratyaya 13. Does not have karmas, 14. Does not have Nokarmas.

Gatha 52: 15. Jiva does not have varga, 16. Does not have vargana, 17. Does not have spardhak, 18. Does not have adhyatmasthan, 19. Does not have anubhagsthan.

Gatha 53. 20. Jiiva does not have Yogasthan, 21. Does not have bandhasthan, 22. Does not have udayasthan, 23. Does not have marganasthan.

Gatha 54. 24. Jiva does not have sthitibandhsthan, 25. Does not have samkleshsthan, 26. Does not have vishuddhisthan, 27. Does not have samyamlabdhisthan.

Gatha 55. 28. Jiva does not have Jivasthan, 29. Does not have gunasthana also, because all these are manifestations of pudgala only.

Commentary : 1. The black, green, yellow, red and white colours are not belonging to Jiva since they are manifestations of pudgala only which is different from own experience.

2. Good or bad smells do not belong to the Jiva since they are manifestations of pudgala only which is different from own experience.

3. The bitter, pungent, piquant, sour and sweet tastes do not belong to the Jiva since they are manifestations of pudgala only which is different from own experience.

4. The rough-smooth, cold-hot, light-heavy and hard-soft touches do not belong to the Jiva since they are manifestations of pudgala only which is different from own experience.

5. The features as defined in general by touch etc. do not belong to the Jiva since they are manifestations of pudgala only which is different from own experience.

6. The audarik (human/animal bodies), vaikriyik (heaven/hell bodies), aharak (special body of muni), tejas ( luminous body), karmana ( body of karma particles) bodies do not belong to the Jiva since they are manifestations of pudgala only which is different from own experience.

7. Six types of body shapes namely samchaturasra, nyagrodhparimandala, swati, kubjak, vaman and hundak do not belong to the Jiva since they are manifestations of pudgala only which is different from own experience.

8. Six types of body structures namely Vajravrishabhanarach, vajranarach, narach, ardhanarach, keelak and asampraptasripatika do not belong to the Jiva since they are manifestations of pudgala only which is different from own experience.

9. All forms of attachment do not belong to Jiva since they are manifestations of pudgala only which is different from own experience.

10 All forms of aversion do not belong to the Jiva since they are manifestations of pudgala only which is different from own experience.

11. Absence of true realization in the form of Moha (delusion) does not belong to the Jiva since they are manifestations of pudgala only which is different from own experience.

12.  Four types of pratyaya which are cause for influx of karmas are Mithyatva (delusion), Avirati (lack of control), Kashaya (passion), and yoga which do not belong to the Jiva since they are manifestations of pudgala only which is different from own experience.

13. Eight types of karmas namely Gyanavaraniya, Darshanavaraniya, Vedaniya, Mohaniya, Ayu, Nam, Gotra and Antaraya do not belong to the Jiva since they are manifestations of pudgala only which is different from own experience.

14. Pudgala material collection known as Nokarma which is responsible for the making of six paryapti (divisions of body) and three types of bodies do not belong to the Jiva since they are manifestations of pudgala only which is different from own experience.

15. Varga defined as atoms having equal intensity for fruition of karmas, do not belong to Jiva since they are manifestations of pudgala only which is different from own experience.

16. Vargana defined as collection of vargas, do not belong to the Jiva  since they are manifestations of pudgala only which is different from own experience.

17. Spardhak which  are the groups of varganas which are collection of vargas of atoms of high or low  intensity for fruition of karmas, do not belong to the Jiva since they are manifestations of pudgala only which is different from own experience.

18. Adhyatmasthana, which are different from the pure conscious manifestation, being of the nature of believing in oneness of self and others, do not belong to the Jiva since they are manifestations of pudgala only which is different from own experience.

19. Anubhagsthana, which denote the intensity of fruition of different  karmas, do not belong to the Jiva since they are manifestations of pudgala only which is different from own experience.

20. The vibration of mind-speech-body vargana (particles) in soul space is Yogasthana which do not belong to the Jiva since they are manifestations of pudgala only which is different from own experience.

21. The manifestation of various karmas into the form of bondage is Bandhasthan which do not belong to the Jiva since they are manifestations of pudgala only which is different from own experience.

22. The manifestation of various karmas into the form of fruition is Udayasthana which do not belong to the Jiva since they are manifestations of pudgala only which is different from own experience.

23. Fourteen Marganasthana  defined as gati, indriya, kaya, yoga, veda, Kashaya, gyana, samyam, darshan, leshya, bhavya, samyaktva, samgyi and aharak do not belong to the Jiva since they are manifestations of pudgala only which is different from own experience.

24. The bondage of various karmas for specific periods are sthitibandhsthan which do not belong to the Jiva since they are manifestations of pudgala only which is different from own experience.

25. The fruition of passions in various high intensities are Sankleshsthana which do not belong to the Jiva since they are manifestations of pudgala only which is different from own experience.

26. The fruition of passions in low intensity form are Vishuddhisthana which do not belong to the Jiva since they are manifestations of pudgala only which is different from own experience.

27. The sequential termination of fruition of charitra mohaniya karma are denoted as Samyamlabdhisthana which do not belong to Jiva since they are manifestations of pudgala only which is different from own experience.

28. The badar (large) one sensed, sookshma (small) one sensed, two, three and four sensed and five sensed samgyi and asamgyi , and their paryapta and aparyapta are the fourteen types of Jivasthana which do not belong to Jiva since they are manifestations of pudgala only which is different from own experience.

29. Fourteen types of Gunasthana namely Mithyadrishti, sasadan, samyak-mithyatva, asamyat samyakdrishti, samyatasamyat, pramatta samyat, apramatta samyat, upashamak-kshapak apoorvakaran, upashamak-kshapak anivrattikaran, upashamak-kshapak sookshmasamparaya, upashanta Kashaya, ksheenakashaya, sayoga kevali, ayoga kevali are all not belonging to Jiva since they are manifestations of pudgala only which is different from own experience.

In this manner all these bhavas of pugala manifestations are not belonging to Jiva since Jiva in reality is  consciousness  nature only.

The same is described in the next kalash:

Shloka 37: All these bhavas of colour etc. or attachment aversion moha etc. are different from the great soul; therefore they are not visible to the one observing within his soul and only one indivisible great soul of the nature of consciousness is experienced.

Explanation : The real point of view observes without any division and hence from that point of view no divisions are seen. From this point of view only conscious nature great soul is observed, which is different from all the colour etc. and raga etc. bhavas. Those who are interested in knowing more about the bhavas from colour  to gunasthana etc. are advised to study Gommatsar etc. scriptures.