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Pravacanasara
दव्वं जीवमजीवं जीवो पुण चेदणोवओगमओ । पोग्गलदव्वप्यमुहं अचेदणं हवदि य अज्जीवं 112 - 351
द्रव्यं जीवोऽजीवो जीवः पुनश्चेतनोपयोगमयः । पुद्गलद्रव्यप्रमुखोऽचेतनो भवति चाजीवः 112-351
सामान्यार्थ – [ द्रव्यं ] सत्तारूप वस्तु [ जीवः अजीवः ] जीव तथा अजीव - इस तरह दो भेदरूप है [ पुनः ] और इन दोनों में से [जीवः ] जीवद्रव्य [ चेतनोपयोगमयः ] चेतना और ज्ञान - दर्शनोपयोगमयी है [ च ] और [ पुद्गलद्रव्यप्रमुखः ] पुद्गल द्रव्य को आदि लेकर पाँच द्रव्य [ अचेतनः ] चेतना-रहित अर्थात् जड़स्वरूप [ अजीवः भवति ] अजीव द्रव्य होता है।
The substances (dravya) are of two kinds, the soul (jiva) and the non-soul (ajīva ). Further, the soul (jīva) is of the nature of consciousness (cetana) that manifests in form of cognition (upayoga). Starting from the physical matter (pudgala), the other substances (dravya) are inanimate (acetana); these comprise the non-soul (ajīva) substances (dravya).
Explanatory Note: The substances (dravya) are classified into two, the soul (jīva) and the non-soul (ajīva). The soul-substance (jīvadravya) is of one kind. The non-soul substances (ajīvadravya) are of five kinds: 1 ) the physical matter (pudgala), 2) the medium of motion (dharma), 3) the medium of rest (adharma), 4) the space (ākāśa), and 5 ) the time (kala). Consciousness ( cetanā) and cognition (upayoga) are the distinctive marks (lakṣaṇa) of the soul (jīva). That which, by its very nature, is ever brilliant, eternal, adorable, the sum total of the soul, and knowledge as such, is consciousness ( cetanā). Consciousness ( cetand) manifests in form of cognition (upayoga). Through cognition ( upayoga) the soul (jiva) engages itself in the knowledge (jñāna) and perception (darśana) of the objects-of-knowledge (jñeya). Thus, cognition (upayoga) is in form of knowledge-cognition (jñānopayoga) and perception-cognition (darśanopayoga).
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