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Jinabhadra Gani's [The eleventh कृतं भवेत् , यथा दहनेन धूमः, व्यापकानि वा जीवत्वस्य करणानि यदि भवेयुः, यथा शिंशपाया वृक्षत्वम् , तदा करणनिवृत्तौ भवेजीवत्वनिवृत्तिः, यथाऽग्नि-वृक्षत्वनिवृत्तौ धूम-शिंशपात्वयोः; न चैतदस्ति, जीवत्वस्यानादिपारिणामिकभावरूपत्वेनाकृतकत्वात् । व्याप्य-व्यापकभावोऽपीन्द्रियाणां शरीरेणैव सह युज्यते, उभयस्यापि पौलिकत्वात् , न तु जीवत्वेन, जीवस्यामूर्तत्वेनात्यन्तं तद्विलक्षणत्वात् । तस्मात् करणनिवृत्तावप्यनिवृत्तमेव मुक्तस्य जीवत्वमिति ॥ ४४६ (१९९४)॥
___D. C.-Bhagawan :-Your statement is absolutely fallacious. Just as drayatva and a-mūrtatva are the innate characteristics of a soul, and just as that genesis of jîva never exists in any condition in a genesis having contrary characteristics like a-dravyatva and c-mūrtatva, javatva is also the innate and natural characteristic of jîva, and that genesis of jîva never exists in a genesis having opposite characteristics. Consequently, in the state of muktăitmii, Jiva does never become a-zivot
Just as a free soul never attains the condition of a-dravyatva and mūrtatva, it never reaches a life-less state leaving aside its own innate living characteristics. For, if it leaves its own svabhūva, the sky and molecules will also leave their innate characteristics and accept the unnatural tendency.
Prabhāsa :-If it is so, how do you explain your statement that muktātmā is a-java like ākās'a, on account of the abhāva of sense-organs.
Bhagavān:-The statement was made by me only to refute the opponent's view. In doing so, the reason has already been explained, but this argument does not lead to prove mūktātmā to be lifeless, as there is no pratibandha for it For, if jîvatva is established by the existence of indriyas, it goes without saying that in absence of sence-organs, Jîva will also be absent, as in the cases of fire and smoke, and As'oka and vrkșatva. But it does not happen actually. The sense-organs
