________________ Verse 126-127 The pure-soul-substance is beyond expression; it is 'avyakta'. The passions (kasaya) of anger (krodha), pride (mana), deceitfulness (maya) and greed (lobha)-attributes of the impure soul - get reflected in the person possessing that soul. But there is no way the attributes of the pure soul could get reflected. Therefore, it is 'avyakta'. The pure soul can only be experienced by the self through the self; it cannot be expressed in words. It is perceived only through self-knowledge. The statement, "Only those with experience can taste the supreme tranquility of the soul (jiva)," is just an empirical (vyavahara) expression that points at the bliss appertaining to the pure soul (jiva). The soul (jiva), on availability of appropriate causes, must, by itself, experience own-nature (svabhava). The soul is one whole (akhanda), without any physical body. That on rise of which the structure of the body, such as the physical body, is accomplished is called the name-karma of structure - samsthana. Rid of the name-karma (namakarma), the pure soul does not have these six kinds of bodily-structure (samsthana): the perfectly symmetrical body (samacaturasra samsthana), the upper part alone symmetrical (nyagrodha parimandala samsthana), the lower part alone symmetrical (svasti samsthana), the hunchbacked body (kubjaka samsthana), the dwarfish body (vamana samsthana), and the entirely unsymmetrical or deformed body (hundaka samsthana). The pure soul has the quality (guna) of consciousness (cetana) that manifests in form of infinite-knowledge (kevalajnana) that knows all objects of the three worlds and the three times. That the soul Giva) cannot be comprehended through the senses (indriya) - 'alingagrahana'- is elaborated as under. The soul knows the objects-of-knowledge without the help of the senses (indriya). The other souls (jiva) too cannot perceive this soul through the senses (indriya); it is perceived by the self through the self. The soul (jiva) knows other objects directly, without employing the indirect method of inference - like the fire through the smoke. The inferences that the senses (indriya) employ to ascertain the objects-of-knowledge do not . . . . . . . . . . 239
