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प्रवचनसार
पाणेहिं चदुहिं जीवदि जीवस्सदि जो हि जीविदो पुव्वं । सो जीवो पाणा पुण पोग्गलदव्वेहिं णिव्वत्ता 2-55॥
प्राणैश्चतुर्भिर्जीवति जीविष्यति यो हि जीवितः पूर्वम् ।
स जीवः प्राणाः पुनः पुद्गलद्रव्यैर्निर्वृत्ताः ॥2-55॥ सामान्यार्थ - [यः] जो चैतन्यस्वरूप आत्मा [हि ] निश्चय से [चतुर्भिः प्राणैः] पहले कहे हुए इन्द्रियादि चार प्राणों से [ जीवति ] जीता है, [ जीविष्यति ] जीवेगा, [ पूर्वं जीवितः ] पहले जीता था, [ सः ] वह [ जीवः ] जीव-द्रव्य है [ पुनः ] और [ प्राणाः ] चारों प्राण [ पुद्गलद्रव्यैः ] पुद्गल-द्रव्य से [ निर्वृत्ताः ] रचे गये हैं।
Certainly, the consciousness (ātmā) that lives presently, will live in the future and has lived in the past with the above-mentioned four life-essentials (prāņa) is the substance of soul (jīva dravya). And, these life-essentials are fashioned by the substance of matter (pudgala dravya).
Explanatory Note: The soul (jīva), from the transcendentalpoint of view (niscayanaya), has consciousness (jivatva, cetanatva) as its principle of life. It is eternal, inherently endowed with infinite knowledge, happiness etc. However, in its worldly existence stretching infinite time past, due to union with external material substance (pudgala dravya), the soul (jīva) undergoes changes in modes (paryāya) in form of the four states of existence - the human being (manusya), the infernal being (nāraka), the plants and animals (tiryańca), and the celestial being (deva). In these worldly states of existence, the soul (jīva) empirically lives with the above-mentioned four life-essentials (prāņa). Actually these four life-essentials (prāna) are not the inherent, own-nature (svabhāva) of the soul (jiva); these prāna are fashioned by the substance of matter (pudgala dravya).
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