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Niyamasara
नियमसार
point-of-view (vyavahāranaya), the soul is said to be having corporeal form.
ācārya Kundakunda's Pravacanasāra:
णाणं अत्थवियप्पो कम्मं जीवेण जं समारद्धं । तमणेगविधं भणिदं फलं त्ति सोक्खं व दुक्खं वा ॥२-३२॥
स्व-पर का भेद लिये जीवादिक पदार्थों को भेद सहित तदाकार जानना वह ज्ञानभाव है, अर्थात् आत्मा का ज्ञानभावरूप परिणमना, उसे ज्ञानचेतना कहते हैं और आत्मा ने अपने कर्तव्य से समय-समय में जो भाव किये हैं वह भावरूप कर्म है। वह शुभादिक के भेद से अनेक प्रकार है, उसी को कर्मचेतना कहते हैं और सुखरूप अथवा दुःखरूप उस कर्म का फल है, ऐसा जिनेन्द्रदेव ने कहा है।
Lord Jina has said that the transformation of the soul (jiva) into dispositions (bhava) of knowledge that makes distinction (vikalpa) between objects (artha), the self (jīva) and the non-self (ajīva), is knowledge-consciousness (jñānacetanā). The activity (karma) of the soul (jīva) in form of dispositions ( bhāva) of various kinds is the karma-consciousness (karmacetana or bhāvakarma). And, the fruit of karmas in form of either happiness (sukha) or misery (duḥkha) is the fruit-of-karmaconsciousness (karmaphalacetanā).
As the mirror, transformed into form of the reflected objects, reflects simultaneously objects like the pot and and the cloth with distinction (vikalpa), similarly, the soul-knowledge reflects simultaneously all objects, the self and the non-self, with distinction. This transformation of the soul in form of dispositions (bhava) of knowledge is knowledge-consciousness (jñānacetanā). The transformation of the soul, through the instrumentality of associated material-karmas (pudgalakarma ), is its karma-consciousness (bhavakarma or karmacetana). The disposition of the soul on such
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