Samaysar ..07

 

     Chapter 1

Jiva Ajiva Adhikar

Now Jiva Dravya and Ajiva Dravya being together as one enter the stage.

For auspicious beginning Acharya tells the glory of gyan; that Gyan is knower of all the things, it recognises all the disguises of jiva-ajiva very well. Such Samyak Gyan (knower of all the disguises) appears – the verse depicting this is recited-

Shloka 33: Gyan appears pleasing the mind in happy state. That Gyan is generating a different realisation of Dravya by means extremely pure flawless Drishti observing the difference of Jiva-Ajiva for the saints witnessing the disguises of jiva-Ajiva. With the destruction of Gyanavarana etc. karmas whose bondage had  been very strong since eternal times, it has been purified and revealed like blooming of flower-bud. And the play ground for its frolicking is Atma only where the shapes of infinite gyeyas are reflected even then it  engrosses in its own nature. Its illumination is infinite and it is  always in fruition form with explicit brightness. It  is steady, noble and hence  perturbation free- devoid of all desires it is perturbation free. ( Here these three adjectives steady, noble and perturbation free are ornaments of the dance in peaceful  form) . Such gyan   luxuriates.

Bhavartha : Here the glory of gyan is described. Jiva-Ajiva enter the stage appearing in single form. Gyan only recognises them differently. Just as someone comes in disguised form in dance and if the spectator recognises him correctly then the artist enacting the disguise reverts to his true form saluting the spectator. In the same way it should be understood here. Samyak Drishti people only have such Gyan and Mithya Drishti do not recognise this difference.

Now single form of Jiva-Ajiva is described-

Gatha 39-43 :  Not knowing Atma, calling others as Atma, some foolish, Mohi, Agyani people call Adhyavasan ( vikalpa) and some people call karma as Jiva. Some others call the strong weak intensity in Adhyavasans as Jiva. Some other ones believe no-karma as jiva. Some others believe the fruition of karma as jiva. Some others believe the different intensity of karma in weak or strong guna forms as jiva . Some other ones believe the jiva to be mixture of jiva and karma and some believe the conjunction of karma to be jiva. In this manner several types of ignorant, Mithya Drishti jivas call others as Atma. The followers of Nishchaya (truth) have not described them as tellers of reality.

Commentary: In this world due to impotence of not knowing the extraordinary characteristics of Atma, being extremely ignorant, without knowing the real Atma, several Agyani people describe the others as Atma.

1.  Some say that adhyavasan ( Vibhava manifestation in conjunction with Mithya intent)  soiled by raga-dwesha generated naturally i.e.  by itself is Jiva , since just as different than blackness no other coal is seen, in the same way different from Adhyavasan any other Atma is not seen.

2. Some say that whose earlier part is beginningless and future part is endless, manifesting in such transmigration form activity karma only is jiva , since different from karma any other jiva is not seen.

3. Some say that never ending  progeny  of Adhyavasans  filled with different  flavours of weak and strong ragas only  is Jiva since other than them  any other jiva is not seen.

4.  Some body says that No-Karma manifesting in new and old states form bhavas is Jiva since other than this body any other jiva is not seen.

5. Some say that fructification of karma pervasive in punya-pap form  in  this  Lok only is Jiva since other than Shubha-ashubha bhava any other jiva is not seen. 

6. Some  say that experience of Karma in sata-asata forms pervasive within all different strong and weak gunas only is jiva , since other than sukh-dukh any other jiva is not seen.

7. Some say that mixture of Atma and Karma together in ShriKhand form together only is jiva, since other than all karmas any other jiva is not seen.

8. Some say that conjunction of karma engaged in desired activity only is karma, since just as different from conjunction of eight wooden sticks any other bed is not seen; in the same way different from conjunction of karmas any other jiva is not seen. ( after conjoining eight sticks the bed was made then it was able to engage in desired activity, in the same way know here also)

In this way eight types were described here and similarly other ignorants also (of many types) describe Atma as others. But knowers of reality do not call them speakers of truth.

Bhavartha :  Since eternal times Jiva-Ajiva have been conjoined in same kshetra occupation form and since beginningless period only in conjunction with pudgala only the jiva has been having several corrupted states. Observing from Drishti of reality, the Jiva does not give up his Chaitanya etc.  bhavas and pudgala does not give up its corporeal insentient etc. bhavas. But those who do not know reality, they call the bhavas of conjunction only as Jiva.    Since the real nature of jiva different from pudgala is seen by Omniscient and it can be known from the Agam belonging to the tradition of Omniscient, hence in whose faith Omniscient does not exist, they imagine differently with their own buddhi and describe. Out of them  the Vedanti, Mimansak, Samkhya, Yog, Bauddha, Naiyayik, Vaisheshik, Charvak etc. eight types have been narrated here in principle. Others also with their own buddhi with different imaginations describe differently, so how far can they be narrated?

Tatparya Vritti  Collective Introduction: Now both Jiva and Ajiva together taking same form  enter the stage like an actor well ornamented with decorations. Here in three stages with thirty gathas the Ajiva Adhikar is narrated. In them in first stage from  aspect of Shuddha nishchaya naya the body and raga etc. form other Dravya are not jiva form, with gatha beginning with primacy of this refutation the narration  is made in ten gathas.   In those ten gathas with  primacy of first side believing other Dravya to be Atma there are five gathas. Next with primacy of their negation there is one gathas sutra. Eight types of karma pudgala Dravya are narrated in one gatha sutra.  Then with endorsement of Vyavahara naya there are three gathas – This constitutes the collective introduction.

Tatparya Vritti  Commentary: Now body and raga etc. form other dravyas only are jiva surely – such stand of Agyani is presented-

Agyani jivas not knowing Atma call other dravyas only as Atma – such are ParatmaVadi Jivas  as follows-

1. Just as blackness is not different from burning coal, in the same way there is no Jiva different from raga etc. In this way some call the Adhyavasan of ragas etc. and karma as jiva.

2. Some others EkantVadi believe experience of hierarchy of strong-weak intensity form raga etc. adhyavasans Or, the attainment of strong-weak intensity due to greatness of intensity form capability only as Jiva.

3. In the same way the Charvak etc. believe body etc. no karma as jiva who are devoid of the differentiating knowledge of karma-no karma and Atma and others.

4. Some others believe the fruition of karma as Jiva.

5. Some others believe the intensity of karma in the forms of Lata (creeper), Daru(stick), Asthi(bone), Pashana(stone) as Jiva.

6. That intensity manifests in  strong-weak gunas form, that is believed to be Jiva.

7. Some others believe the mixture of Jiva and Karma like ShriKhand as Jiva.

8. Just as with joining of eight wooden sticks a cot can be prepared, in the same way with conjunction  of eight karmas the jiva is made – thus they  believe. Why so? Since other than conjunction  of eight karmas the attainment of Shuddha jiva is not there.

And thus in several ways the ignorant describe body, raga etc. other Dravya  as Atma. Therefore those who call the body, ragas etc. other dravyas as Atma, they  are ParatmaVadi. Such is the direction of NishchayaVadi Omniscient Bhagwan – in this way with  five gathas the first side is narrated.

Why these people are not speakers of truth, this is told-

Gatha 44: These earlier described Adhyavasan etc. Bhavas are all generated out of manifestation of Pudgala Dravya- this has been told by the omniscient Kevali Jinendra Deva. How can they be called as Jiva?

Commentary : All these Adhyavasan etc. form bhavas have been told to be manifestations of pudgala Dravya by the direct observers of the world (all substances) Bhagwan Arahant Devas. Hence those are not capable of being Jiva Dravya having Chaitanya nature since this Jiva Dravya has been told to be different from pudgala Dravya which  is devoid of Chaitanya Bhava. Hence those who call Adhyavasan etc. to be Jiva they are not telling the reality, since their stand is refuted by the Agam, logic and own experience. In them ‘They are not jiva’ – these are words of omniscient, which is Agam and following  is the logic based upon own experience.

1. The Adhyavasan are soiled with self generated raga-dwesha, they are not jiva since, just as gold is different from blackness; in the same way the Chaitanya swabhava form Jiva is available to Bheda Gyanis themselves different from Adhyavasan,  i.e. they experience the Chaitanya Swabhava to be different themselves directly. 

2. Whose earlier part is beginningless and whose future part is endless, such karma frolicking in transmigration form activity is also not Jiva, since different from karmas the Chaitanya Swabhava is accessible to Bheda Gyanis i.e. they themselves experience it directly.

3. The progeny of Adhyavasans filled with never ending raga flavours having different experiences of strong and weak are also not jiva, since different from their chain the Chaitanya natured Jiva is directly experienced by the Bheda Gyanis.

4. No-Karma manifesting in different states of new and old    is also not jiva since Chaitanya swabhava form jiva different from body is directly experienced by the Bheda gyanis themselves.

5. The fructification of karma in punya-pap form pervasive in the entire world is also not jiva since Chaitanya swabhava form jiva different from  Shubha-ashubha bhavas is directly experienced by the Bheda Gyanis themselves.

6. The experience of karma having different strong-weak quality pervasive in sata-asata form is also not jiva , since the Chaitanya swabhava form jiva different from sukh-dukh is directly experienced by the Bheda gyanis themselves.

7. The mixture of Atma with karma in joint form like ShriKhand is also not Jiva, since  Chaitanya Swabhava form Jiva different from all karmas is directly experienced by the Bheda Gyanis themselves.

8. The conjunction of karmas capable of performing meaningful activity is also not jiva since Chaitanya swabhava form jiva different from karma conjunction is directly experienced by the Bheda Gyanis  themselves like the person sleeping on the bed, different from  the bed  made by conjunction of eight sticks. ( In the same way even if other types of arguments are put forth, there also same logic is applicable.)

Bhavartha: Chaitanya Swabhava form jiva is experienced  by Bheda Gyanis as different from  all other bhavas, hence the way Agyanis believe, it is not so.

To the person opposing the attainment of Atma different from  pudgala (believing pudgala only to be Atma), the preachment (for his benefit with attainment of Atma) should be carried out sweetly as follows-

 Shloka 34: O Bhavya! What is the use of making  noise unnecessarily? Get detached  from these arguments and being immersed in one Chaitanya substance steadily observe; practice for six months and see that by doing so in your heart from lake, the Atma gets attained or not, whose brightness, power and illumination is different from pudgala.

Bhavartha: If practice for attainment of own nature is carried out then surely it can be attained. If it is for other things then it cannot be attained. Own nature is existent, but it is forgotten, if being  careful it is observed then it is close by only.  Here practice for six months is told but it does not mean that it would take that much time only. Its attainment can occur in Antar Muhurta also, but if the disciple may feel it difficult hence that is negated.  If understanding takes more time then it would not take more than six months; hence it has been preached that renouncing all meaningless noises getting engaged in it would enable attainment of nature immediately.

 

Tatparya Vritti Commentary:   Now the first side is refuted. All these body raga etc. are karma generated paryayas resulting due to manifestation in the form of fruition of pudgala Dravya karma. Omniscient Jinendra Bhagwants have told the body raga etc. to be karma generated, hence how can they be called as Jiva from aspect of Nishchaya naya? In no way.

Now further it is told- Just as blackness is not different from burning coal, in the same way the Atma is not different from ragas etc. – such stand of first side is not right. Why it is not right? The Shuddha jiva is different from ragas etc., this is the other stand. People stationary in Param Samadhi and engaged in  own experience

 

 are seen to attain the Chaitanya Anand natured Shuddha Jiva

 totally

 

 

 different from body and ragas etc., this is the reason. Just as gold is different from blackness impurity, this is example. The thing is that blackness is not different from burning coal, this illustration is also  not applicable. Why so? Just as gold has yellowness, fire has heat as their nature, in the same  way the burning coal  has blackness nature, which cannot be separated. But  like the affliction of sapphire,  raga etc. are vibhava bhava, hence with the power  of Nirvikalpa experience of Shuddhatma they can be separated.  In the same way, it has been told that by joining eight pieces of sticks the cot can be made, since conjunction of eight karmas makes Jiva, so it is not right;  since the Shuddha jiva Dravya is different from conjunction of eight karmas, this is other side. Just as the person sleeping on the cot is different from the cot made by conjunction  of eight sticks, this is the  example. By the great people existent in Param Samadhi the attainment of Jiva having Shuddha Buddha nature is seen different from the conjunction of eight karmas. In this way this is the reason along with illustration and further it is told that body and Atma are totally different, this is the other side, since the characteristics of both are different, this is the reason. Just as cold natured water and hot natured fire have difference, this is the example. In this way the Gatha provides refutation.

Now the disciple enquires that these Adhyavasan etc. bhavas are not called Jiva, other Chaitanya swabhava is called Jiva; then this bhava also appears to be related to Chaitanya only in some aspect ( they do not appear to be insentient different from Chaitanya), even then they are called as nature of Pudgala? In reply this Gatha is stated-

Gatha 45: All eight types of karmas are Pudgala form, thus told Jinendra Bhagwan Omniscient Deva- the fruition of the karma after ripening is the famous misery, he told.

Commentary: All the eight types of Gyanavarana etc. karmas are pudgala form which generate the Adhyavasan etc. all the Bhavas, thus are the words of Omniscient. What is described as a result of karma after attaining state of fructification is dukh which is different from the Atma nature having characteristics of perturbation free sukh. In this dukh only the Adhyavasan etc. bhavas get included which have characteristics of  perturbation; hence although they appear to generate the delusion of having relation with Chaitanya, even  then they are not of the nature of Atma but they are having pudgala nature.

Bhavartha : When karma is fructified then this Atma manifests in dukh form and the dukh form bhava is Adhyavasan, hence in these dukh form bhavas the delusion of consciousness is generated. In reality the dukh  bhava are not conscious, they are karma generated hence they are corporeal only.

Tatparya Vritti Commentary: Now upon being asked how the ragas etc. Adhyavasan etc. have pudgala nature while they appear to be Chaitanya form? In reply Acharya tells this Gatha Sutra-

All eight types of karmas are pudgala form thus told Jinendra Veetrag Omniscient Deva. How those karmas are pudgala form? The result of those karmas is famous, thus it has been told. What has been told? Having perturbation nature they are called as dukh. Result of which  types of karmas is dukh? The result of karmas which have fructified specifically is dukh. Here the implication is that the effect of all eight types of pudgala karmas is perturbation generating dukh which is different from the  real sukh having characteristics of being perturbation free. And the ragas etc. bhavas also are having characteristics of perturbation generating dukh form. For this reason those ragas etc. bhava also are deeds of pudgala only, hence from aspect of Shuddha Nishchaya naya they are pudgala form. Thus eight types of karmas are pudgala Dravya only – the gatha stating this is concluded.

Now question arises that if Adhyavasan etc. bhavas are pudgala natured, then  why are they described as having Jiva form in the Agam of Omniscient? In reply this Gatha is told-

Gatha 46: All these Adhyavasan etc. bhavas are Jiva – the preachment so given by the Jinendra deva is intimation of Vyavahara naya.

Commentary: All these Adhyavasan etc. bhavas are jiva, such narration of Bhagwan Omniscient Deva is intimation of Vyavahara naya although Vyavahara Naya is Unreal. The Vyavahara naya describes the reality to the Vyavahari Jivas like Mleccha language to the Mleccha people, hence in spite of being Unreal, it is justified to tell thus (Vyavahara naya)  for promoting Dharma Teertha. Since if Vyavahara naya is not told  then there would  be no Himsa by unscrupulously killing/trampling trasa-sthavar jivas and there would be no bandh for this reason since    from aspect of Nishchaya naya the body is described as different from jiva  hence there is no himsa in crushing it like ashes. In reality the Jiva is described to be different from raga-dwesha-moha, even then ‘the ragi-dweshi-mohi jiva bonds with karmas, extricate him’  - such means for attainment of Moksha would be negated and thus Moksha itself would be negated. (In this way if Vyavahara naya is not described then bandh-moksha itself would get negated.)

Bhavartha: Nishchaya tells the Jiva to be different from body and raga-dwesha-moha. If this accepted in Ekant sense then the body and raga-dwesha-moha would  be proved to be pudgala form. Then just as upon trampling pudgala no Himsa accrues, then raga-dwesha-moha would also not accrue Himsa. In this way the absence of World-Moksha as told to be so  in reality would be justified in Ekant sense; but such Ekant form is not the nature  of things; the Shraddhan, gyan and conduct of non-thing is non-thing  form only. Therefore the preachment of Vyavahara naya is justified. In this way having Shraddhan by means of  Syadvad eliminating the contradiction of both nayas is Samyaktva.

Tatparya Vritti Commentary: Now if Adhyavasan etc. bhavas are pudgala natured then  ‘jiva is ragi-dweshi-mohi’ – why such description has been carried out in other granths? It is  replied- The form of Vyavahara naya is disclosed. How this Vyavahara is disclosed? By the preachment of Jinendra Deva. How? All these Adhyavasan etc. bhavas are Jiva manifestation forms.

Now further it is told specifically- Although the Vyavahara naya is unreal since it takes recourse to external dravyas even then it is narrator of reality by taking recourse to Vishuddha Gyan Darshan Swabhava, free of taking recourse to raga etc. form external dravyas, hence its disclosure is justified.  If Vyavahara naya were not there then  believing from aspect of Shuddha Nishchaya naya that Trasa-Sthavar are not Jivas, people would unscrupulously trample them. Thus punya form Vyavahara dharma would be abandoned, which is a flaw. In the same way from aspect of Shuddha Nishchaya naya the Jiva would be free of raga-dwesha-moha from the beginning itself, hence he is free only – thus believing  there would be no efforts required for attaining Moksha.  Hence Moksha would be non existent, this would be second flaw. Therefore the preachment of Vyavahara naya is justified, this is the implication.

Now the disciple enquires that  by which illustration this Vyavahara naya can be explained? In reply it is told-

Gatha 47-48: Just as some king passed along with the army. ‘This is king going’ in this way the passage of mass of army is described in Vyavahara form.  In reality king is one only who has passed; in the same way the Adhyavasan etc. other  bhavas are ‘This is Jiva’ such narration in Paramagam is in Vyavahara sense. If considered from aspect of Nishchaya then Jiva is one only.

Commentary: Just as this statement that the King is passing with a spread of five Yojans, this is the Vyavahara of people telling the spread of army as that of the king; since in reality the king is not spread in five Yojan, in reality king is one only. In the same way this jiva is manifesting pervasive within all the  bhavas of raga – such statement is Vyavahara of the Vyavahari people of describing jiva in Adhyavasan etc. bhavas; since presence of one jiva in all the raga bhavas is impossible; in reality the jiva is one only ( Adhyavasan etc. bhavas are not jiva).

Tatparya Vritti Commentary: Now how does this Vyavahara naya apply, this is explained- With the passage of army,  the king only has gone and seeing  the spread of five yojans of the army, ‘the king passes’ such narration is in Vyaavhara sense only. From aspect of Nishchaya naya only one  king has passed – this is the illustration. Now the subject of illustration  ( Siddhant ) is told- In the same way Vyavahara is like the illustration of king. Whose Vyavahara? The Adhyavasan  etc. bhavas  different from Jiva and the Vyavahara of raga etc.  paryayas. How is that Vyavahara? The ragas etc. bhavas are said to be Jiva in Paramagam or Sutra in Vyavahara sense. There within the raga etc. manifestations “ who is Jiva? How is he ?” – this should be known for sure. From aspect of Shuddha Nishchaya naya the Jiva substance is free of bhava karma-dravya karma- no karma, having Shuddha-buddha one swabhava. In this way three gathas promoting Vyavahara naya were concluded.

-          In this way from aspect of Shuddha Nishchaya naya the body, ragas etc. other Dravya are not jiva natured, with  this highlight the first adhikar of ten gathas is completed.

Now disciple enquires that if the Adhyavasan etc. bhavas are not Jiva, then how is one, permanent, real form jiva? What are his characteristics? In reply it is told-

Gatha 49: O Bhavya! Know this Jiva to be tasteless, colour-less, odor-less, indescribable ( not visible to senses) such, whose guna is Chetana such, sound-free, not perceivable by any signs and whose shape cannot be defined.

Commentary: 1.1. Jiva is  definitely different from pudgala hence he  does not have taste quality, therefore he is tasteless.

1.2. Being different from the gunas of pudgala also he himself does not have taste guna, therefore he is tasteless.

1.3. In reality he does not have ownership of pudgala also hence he does not taste taking recourse to Dravya indriyas hence he is tasteless.

1.4. If observed from aspect of swabhava then  due to lack of Kshayopashamik bhava also he does not taste taking recourse to Bhavendriyas also hence he is tasteless.

1.5. In the Vishesh ( specifics) of all the subjects, only experience form manifestation is his nature common within them, hence with only one taste experience manifestation he does not taste hence he is tasteless.

1.6. ( He has knowledge of all Gyeyas) but due to negation of oneness of all Gyeya-Gyayak, in spite of taste being manifested in gyan form, he himself does not manifest into taste form, hence he is tasteless.

In this way with negation of taste in six ways , he is tasteless.

2.1. In this way Jiva being different from pudgala Dravya, he does not have colour guna hence he is colour less.

2.2. Being different from the gunas of pudgala Dravya also he does not have colour guna hence he is colour less.

2.3. In reality he does not have ownership of pudgala Dravya also hence he does not view taking recourse to Dravya indriyas,  hence he is colour less.

2.4. Considering from the aspect of swabhava, he lacks kshayopashamik bhava also hence he does not see colour by means of taking recourse to Bhavendriyas also hence he is colourless.

2.5. In the vishesh of all subjects, the common one experience form  manifestation being his swabhava, he does not view colour by merely attaining  colour sensing manifestation hence he is colourless.

2.6. ( He has knowledge of all Gyeya but) Due to negation of oneness of all gyeya-gyayak, in spite of colour manifesting in gyan form he himself does not manifest in colour form, hence he is colour less.

In this way in six ways he is colour less.

3.1. In this way in reality the Jiva being different from pudgala Dravya he does not have smell guna hence he is smell free.

3.2. Being different from the gunas of pudgala he himself is not smell guna form hence he is without smell.

3.3. In reality he does not have ownership of the pudgala Dravya hence by means of Dravya indriyas he does not smell odour hence he is smell less.

3.4. Considering from the aspect of swabhava, he lacks kshayopashamik bhava also hence he does not smell odour by means of taking recourse to Bhavendriyas also hence he is smell less.

3.5. In the vishesh of all subjects, the common one experience form  manifestation being his swabhava, he does not smell odour by merely attaining  smell  sensing manifestation hence he is smell less.

3.6. ( He has knowledge of all Gyeya but) Due to negation of oneness of all gyeya-gyayak, in spite of smell  manifesting in gyan form he himself does not manifest in smell  form, hence he is smell  less.

 In this way with negation of smell  in six ways ,  he is smell  less.

4.1. In this way the Jiva being different from pudgala Dravya it does not have touch guna hence he is touch  free.

4.2. Being different from the gunas of pudgala he himself is not touch  guna form hence he is touch less.

4.3. In reality he does not have ownership of the pudgala Dravya hence by means of Dravya indriyas he does not touch subject  hence he is touch  less.

4.4. Considering from the aspect of swabhava, he lacks kshayopashamik bhava also hence he does not touch subject  by means of taking recourse to Bhavendriyas also hence he is touch  less.

4.5. In the vishesh of all subjects, the common one experience form  manifestation being his swabhava, he does not touch subject  by merely attaining  touch   sensing manifestation hence he is touch  less.

4.6. ( He has knowledge of all Gyeya but) Due to negation of oneness of all gyeya-gyayak, in spite of touch   manifesting in gyan form he himself does not manifest in touch   form , hence he is touch   less.

 In this way with negation of touch  in six ways he is touch   less.

5.1. In this way the Jiva being different from pudgala Dravya it does not have sound paryaya  hence he is sound free.

5.2. Being different from the paryayas of pudgala he himself is not sound paryaya form hence he is sound less.

5.3. In reality he does not have ownership of the pudgala Dravya hence by means of Dravya indriyas he does not hear sound hence he is sound less.

5.4. Considering from the aspect of swabhava, he lacks kshayopashamik bhava also hence he does not hear sound  by means of taking recourse to Bhavendriyas also hence he is sound less.

5.5. In the vishesh of all subjects, the common one experience form  manifestation being his swabhava, he does not hear sound  by merely attaining  sound  sensing manifestation hence he is sound less.

5.6. ( He has knowledge of all Gyeya but) Due to negation of oneness of all gyeya-gyayak, in spite of sound  manifesting in gyan form he himself does not manifest in sound  form, hence he is sound  less.

In this way with negation of sound  in six ways he is sound  less.

( Now indefinite shape adjective is explained-)

 6.1. Jiva cannot be said to be having shape from the shape of body created by pudgala Dravya hence jiva has indefinite shape.

6.2. With own definite nature jiva stays in infinite bodies having indefinite shapes hence jiva has indefinite shape.

6.3. The fructification of Sansthan Naam Karma  occurs in pudgalas only ( hence the shape is not with their nimitta either) hence jiva has indefinite shape.

6.4.  Whose natural experience shakti has manifested in same shape form as that of all the substances manifested in different shape forms, in spite of this his experience is pure gyan form devoid of relation with entire Lok, due to this he himself is free of shape  hence he is shapeless. 

In this way with four reasons the sansthan (shape) was negated.

(Now Avyakta adjective is explained-)

7.1. Six dravya form  Lok which is Gyeya hence is  Vyakta (describable) but Jiva is different from them hence is Avyakta (indescribable).

7.2. The gathering of Kashayas as Bhavak Bhava is Vyakta while Jiva is different from them hence he is  Avyakta.

7.3. In Chaitanya Samanya all the expressions of Chaitanya are immersed hence he is Avyakta.

7.4. Jiva is not momentary expression form alone hence he is Avyaktva.

7.5. In spite of being perceived as mixture  of describability and indescribability together, Jiva does not touch describability alone hence he is Avykta.

7.6. Jiva is being experienced clearly by himself internally and externally even then it is illuminated in detached form  towards describability hence he is Avyakta.

In this way with six reasons the indescribability was established.

In this way due to lack of taste, colour, smell,  touch, sound, shape, and describability, the Jiva is always Pratyaksh by the power of own experience and not perceivable by inference alone hence he  is called as Aling Grahan.

By the experience of own Chetana Guna the Jiva is always internally illuminated hence he is having Chetana guna. That Chetana guna  eliminates all other arguments of believing Jiva in any other forms. That Chetana guna has surrendered itself completely to the Bheda Gyani jivas, which has become subdued with complete satiation by swallowing the entire LokaLok, in this way ( being completely satiated which is unable to emerge from own nature ) it does not get  mobile in the least in all the times and thus being completely immobile, being  uncommon  with respect to other dravyas, has extraordinary nature.

Jiva is such Chaitanya form reality natured, whose illumination is pure- such Bhagwan is stationary in one, permanent, different Jyoti form.

Continued…..