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Dravyasamgraha Ācārya Kundkund's Samayasāra
जो पस्सदि अप्पाणं अबद्धपुढें अणण्णयं णियदं । अविसेसमसंजुत्तं तं सुद्धणयं वियाणाहि ॥
(1-14-14) The point of view which sees the soul as 1) free from bondage, 2) untouched by others, 3) distinct, 4) steady, 5) inseparable from its attributes of knowledge, faith etc., and 6) free from union with any other substance, is the pure point of view (suddha naya).
Jain, Vijay K., Acārya Kundkund's Samayasāra, p. 11.
The soul is consciousness (cetanā) or upayoga - perception and knowledge Citta or cetanā as a characteristic of the soul is important in Indian philosophy. In the Dravyasamgraha, jīva is described as possessing cetanā from the noumenal point of view. Cetanā is a sort of inclination which arises from upayoga. This inclination branches in two directions - jñāna and darśana. Darsana may be said to be undifferentiated knowledge. Jñāna is the cognition defined. The jīva has infinite jñāna and darśana. But certain classes of Karman, like jñānāvaraṇīya and darśanāvaraṇīya tend to obscure and confuse the essential nature of the jīva. From the phenomenal point of view, darśana and jñāna tend to manifest themselves in eight kinds of jñāna and four kinds of darśana.
The possession of upayoga raises the question whether the jīva possesses upayoga and is yet different from it, or whether it is identical with it...
...Jainism asserts that only from the phenomenal point of view they are separable. In Pañcāstikāya-sāra we read, “Only in common parlance do we distinguish darśana and jñāna. But
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