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CHAPTER-IX
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is found in both Lakshya (related thing) and Alakshya (unrelated thing) is called Ati-vyapti. For example, stating “immateriality" to be the characteristic of the soul; but immateriality characteristic is found in both the related thing, i.e., soul and unrelated thing, i.e., space substance, etc.; therefore, such characteristic (of soul) is called Ati-vyapti. By identifying the soul through this characteristic, even the non-soul substances like space, etc. would also be included amongst souls; this fault will be there.
Further, stating such characteristic to be the characteristic which is found in some related things and is not found in other related things is called Avyapti. For example, omniscience be stated to be the characteristic of the soul; but omniscience is found manifested in some souls and not found manifested in other souls; therefore, this is an Avayapti characteristic. By identifying the soul through this characteristic, the non-omniscient souls will not be included in the category of souls. This fault will be there.
Further, stating that characteristic to be characteristic of the objective which is not at all found in that objective is called Asambhava (impossibility). For example, stating insentience to be the character. istic of the soul; this is contradictory to direct comprehension, etc. because this is an Asambhava , impossible characteristic. By believing the soul possessing this characteristic, even matter, etc. (insentient things) would be included in souls and soul would become non-soul. This fault will be there.
Thus, if the Lakshana (characteristic) is contaminated with Ativyapti, Avayapti and Asambhava (faults), it is a perverse characteristic (Lakshanaabhasa). And that characteristic which is found in all related objectives and is not found in any unrelated objectives, is called the ture Lakshana (characteristic). For example, soul's specific characteristic is Chaitanya (sentience), so this characteristic is definitely found present in all souls but is not at all found in any nonsoul; therefore, this is the true characteristic. By identifying the soul through this characteristic, the correct knowledge of soul-non-soulis obtained; there lies no fault. In this way, the nature of characteristic is explained.
Now the true characteristic of right belief, etc. is being described:
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