________________ Verse 27 point-of-view (vyavahara naya) - anupacarita asadbhuta vyavahara naya - the soul (jiva) lives with its four life-principles (prana) - dravyaprana - of strength (bala-prana), senses (indriya-prana), duration of age (ayuh-prana), and respiration (ucchvasa-nihsvasaprana). Worldly souls go round the cycle of rebirths since eternity; we cannot think of Jainism without its doctrine of transmigration. The cause of rebirths is karma; a subtle form of matter associated with the soul. Acarya Nemicandra's Dravyasamgraha: तिक्काले चदुपाणा इंदियबलमाउआणपाणो य / ववहारा सो जीवो णिच्छयणयदो दु चेदणा जस्स // 3 // व्यवहारनय से तीन काल में इन्द्रिय, बल, आयु और प्राणापान (उच्छ्वास-नि:श्वास) इन चारों प्राणों को जो धारण करता है वह जीव है और निश्चयनय से जिसके चेतना है वह जीव है। From the empirical or phenomenal point-of-view (vyavahara naya), that which is living at present, will continue to live in the future, and was living in the past, through its four principles of organism (prana - strength (bala prana), senses (indriya prana), duration of age (ayuh prana), and respiration (ucchvasa-nihsvasa prana)], is the jiva. From the transcendental or noumenal pointof-view (niscaya naya), that which has consciousness is the jiva. From the pure transcendental point-of-view (suddha niscaya naya), the soul (jiva) has pure knowledge-consciousness (jnanacetana). From the impure transcendental point-of-view (asuddha niscaya naya), the soul Giva) has karma-consciousness (karmacetana or bhavakarma) and fruit-of-karma-consciousness (karmaphalacetana). Consciousness (cetana) manifests itself in the form of cognition (upayoga). Through the faculty of cognition (upayoga), the soul (jiva) engages itself in the knowledge (jnana) or perception (darsana) of the 65
