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Pravacanasāra
transforms into the nature of the soul (jīva) and the matter (pudgala) transforms into the nature of the matter (pudgala). There is absolute-non-existence (atyantābhāva) between the soul (jīva) and the matter (pudgala); these two can never become one in the three times. The soul (jīva) is existent with respect to its own characteristic of consciousness (cetanā) but exhibits absolute-nonexistence (atyantābhāva) with respect to the inanimate (acetana) nature of the matter (pudgala).
परिणमदि चेदणाए आदा पुण चेदणा तिधाभिमदा। सा पुण णाणे कम्मे फलम्मि वा कम्मणो भणिदा 2-31॥
परिणमति चेतनया आत्मा पुनः चेतना त्रिधाभिमता । सा पुनः ज्ञाने कर्मणि फले वा कर्मणो भणिता 2-31॥
सामान्यार्थ - [आत्मा] जीव [चेतनया ] चेतना स्वभाव से [ परिणमति ] परिणमन करता है [ पुनः] और [ सा चेतना] वह चैतन्य-परिणति [अभिमता] सर्वज्ञदेवकर मानी हुई [ ज्ञाने ] ज्ञान-परिणति में [कर्मणि ] कर्म-परिणति में अथवा [कर्मणः फले ] कर्म-फल-परिणति में [त्रिधा ] तीन प्रकार की [भणिता] कही गई है। The transformation (pariņāma) of the soul (jīva) manifests in the nature of consciousness (cetanā). Lord Jina has expounded that this transformation of the soul (jīva) is of three kinds: 1) knowledge-transformation (jñānapariņati), 2) karmatransformation (karmapariņati), and 3) fruit-of-karmatransformation (karmaphalapariņati).
Explanatory Note: The nature of the soul (jīva) is consciousness (cetanā). The transformation (pariņāma) of the soul (jīva) does not
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