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Gommatsara, Jiva-kand
103 Vyavahára point of view, Jiva has four or ten vitalities (prâņas); and from the Nischaya point of view or ultimate reality, only one, namely consciousness; and is such as has been, is, and will be imbued with prâņa. From the practical point of view it does good or bad deeds; from the real standpoint it has pure modifications in its own nature. From practical point of view it is said to speak falsely or truly; from the real standpoint it has no speech. It is called prâņin, because the prâņas are found in it both internally and externally, from both points of view. From the real point of view, it enjoys its own true bliss, but from a practical standpoint it enjoys the fruits of its Karmas, good or bad. From a practical point, it absorbs the inaterial Karmas and is material; in reality it is immaterial. From both points of view it exists at all times and knows all the things of the past, present and future. From a practical view-point it pervades the body, but in reality it has innumerable spatial units of universe, equal in dimensions to Lokâkāśa. By knowledge it may be said to pervade all space and is therefore called Vişnu. Although from practical view-point it is mundane, yet in reality it is itself, i.e. identical with its own knowledge and conation and therefore is called Svayambhû, self-existent. Although it is corporeal because it has audârika (physical) and other bodies, yet in reality it is incorporeal. From practical point of view it is called man (mânava) because of its present incarnation in a human body; but in reality it should be called mánava because of its possession of the faculty of knowing. And many other things concerning the soul are given in this pûrva. It has 260,000,000 Madhyama Padas.
8. The Karma-pravâda gives the various conditions, such as bandha (bondage), sattâ (existence or presence), udaya (mature appearance or operation), udîraņā (pre-mature operation), utkarşaņa (prolongation), apakarşana (diminution or retardation), samkramana (transformation), upaśama (subsidence), nidhatti and nişkânchita (forms of existence), etc. of the eight kinds of Karmas, from the points of view of primary (prakṣiti), secondary (uttara prakriti) and tertiary nature (uttarottaraprakriti). It also deals with the various conditions of minds and also such actions as îryapatha etc. It has 18,000,000 Madhyama Padas.
9. The Pratyakhyâna-pûrva deals with the things which should be renounced by man for all time, or for a fixed period of time in accordance with the condition of his body, strength etc., from the points of view of nâma (name), sthapanâ (repesentation), dravya (substance), kşetra (place), kâla (time), and bhâva (condition); also with fasts, with the five samitîs (carefulness) and the three guptis (restraints) and also with the renunciation of absolutely bad things. It has 8,400,000 Madhyama Padas.
10. The Vidyânuváda-bûrva contains the 700 minor sciences, and the 500 kinds of higher learning. It gives the nature of the learning, the qualities requisite to attain it, the ways of pursuing it, its formulæ, instruments, and diagrams, and the advantages that accrue to one who has mastered it. It also
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