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Pravacanasāra
तं सब्भावणिबद्धं दव्वसहावं तिहा समक्खादं । जाणदि जो सवियप्पं ण मुहदि सो अण्णदवियम्हि 2-62॥
तं सद्भावनिबद्धं द्रव्यस्वभावं त्रिधा समाख्यातम् । जानाति यः सविकल्पं न मुह्यति सोऽन्यद्रव्ये 2-62॥
सामान्यार्थ - [ यः ] जो पुरुष [तं] उस पूर्वकथित [ सद्भावनिबद्धं ] द्रव्य के स्वरूपास्तित्वकर संयुक्त और [त्रिधा समाख्यातं] द्रव्य-गुण-पर्याय अथवा उत्पाद-व्यय-ध्रौव्य - ऐसे तीन प्रकार कहे हुए [ द्रव्यस्वभावं] द्रव्य के निज-लक्षण को [ सविकल्पं] भेद सहित [ जानाति ] जानता है [ सः] वह भेद-विज्ञानी [अन्यद्रव्ये ] अपने से भिन्न अचेतन द्रव्यों में [न मुह्यति ] मोह को प्राप्त नहीं होता।
The soul (jīva) that knows well the nature of the substance (dravya) as existence-of-own-nature (svarupāstitva) that has already been expounded as having three distinctions- substance (dravya), quality (guna), and mode (paryāya) or origination (utpāda), destruction (vyaya), and permanence (dhrauvya) - does not entertain delusion (moha) in respect of substances (dravya) that are different from the self.
Explanatory Note: Two ways of (three) distinctions have been expounded for knowing well the nature of the substance (dravya): a) in respect of substance (dravya), quality (guna), and mode (paryāya), and b) in respect of origination (utpāda), destruction (vyaya), and permanence (dhrauvya). The soul that knows well the nature of the soul (jīva) and the non-soul (ajīva) in respect of these two kinds of (three) distinctions understands the existence-ofown-nature (svarūpāstitva) and is equipped with the power of discernment through the faculty-of-discrimination (bheda
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