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vijñāna). The soul equipped with the faculty-of-discrimination (bhedavijñāna) does not entertain delusion (moha), attachment (rāga) or aversion (dveṣa) in substances other than the self. The soul that, at propitious time, accomplishes either the subsidence (upasama) or the destruction (kṣaya) of the wrong-belief (darśanamoha) attains the power of discernment between the soul (jiva) and the non-soul (ajiva). It then knows that the soul (jiva) must exhibit consciousness (cetanatva) in its substance (dravya), quality (guna), and mode (paryaya). The transformation of consciousness (cetanatva), in form of origination (utpāda), destruction (vyaya), and permanence (dhrauvya), takes place while maintaining the existence-of-own-nature (svarūpāstitva). All that is other than the soul (jiva) is the non-soul (ajiva) substance (dravya). The non-soul (ajiva) must exhibit nonconsciousness (acetanatva) in its substance (dravya), quality (guna), and mode (paryaya). The transformation of nonconsciousness (acetanatva), in form of origination (utpāda), destruction (vyaya), and permanence (dhrauvya), takes place while maintaining the existence-of-own-nature (svarūpāstitva). 'Due to my delusion (moha), I had mistaken the non-soul (ajiva) substance (dravya) for my soul (jiva).' This way the knowledgeable soul (jiva) discriminates between the self and the non-self.
अप्पा उवओगप्पा उवओगो णाणदंसणं भणिदो । सोहि सुहो असुहो वा उवओगो अप्पणो हवदि ॥2-631
आत्मा उपयोगात्मा उपयोगो ज्ञानदर्शनं भणितः । सोऽपि शुभोऽशुभो वा उपयोग आत्मनो भवति ॥2-63॥
प्रवचनसार
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सामान्यार्थ [ आत्मा] जीव-द्रव्य [ उपयोगात्मा ] चेतना स्वरूप है, [ उपयोग: ] वह चेतना परिणाम [ ज्ञानदर्शनं ] जानना - देखना स्वरूप दो भेदकर
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