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Verse 2
bondage, just as gold and silver are distinct by their colour etc. though mixed together.
Jain, S.A., Reality, p. 55
According to Jaina metaphysics jīva or soul has the nature of consciousness or cetanā. When it is viewed in its pure state unlimited by extraneous conditions, it has its thoughtcharacteristics fully and perfectly developed. This state of its existence represents the ideal of perfection or Siddhahood. But even in this ideal state, the nature of the self does not lose its complexity. Even in its infinite radiance, the soul does not lose its dravya nature or dynamic constitution. It is not distinct and separate from its own infinite qualities. It is this richness of content that marks the Jaina conception of perfection as against the nihilistic attitude of Vedanta which speaks of quality-less existence as the ultimate Reality.
Chakravarti Nayanar, A., Acārya Kundakunda's Pañcāstikāya-Sāra, Introduction, p. lxix
Ācārya Kundkund’s Pañcāstikāya-Sāra
भावा जीवादीया जीवगुणा चेदणा य उवओगो । सुरणरणारयतिरिया जीवस्स य पज्जया बहुगा ॥
(16)
Jīva and other Dravyas are real. The qualities of Jīva are consciousness and upayoga (perception and knowledge), which are manifold. The soul manifests in the following forms as Deva, as man, as a member of the Hell or as a plant or an animal.
Commentary - The term Upayoga is used to denote Darsana and Jñāna. Darśana is perception and Jñāna is knowledge.
