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The being who is proficient in, but not attending to, the Scripture dealing with the souls or the human-souls is agama dravya-jīva. Noagama dravya-jiva is of three kinds: the body of the knower (jñāyaka-sarira), potential (bhāvī) and distinct from these two. Soulstate (bhāva-jiva) is of two kinds, agama bhava-jiva and noāgama bhava-jiva. The soul well-versed in the Scripture dealing with the souls or the human-souls and attending to these is the agama bhāvajiva. The soul taking the mode of a living being or the mode of a human being is the noagama bhāva-jīva.
Installation of the other substances, non-soul (ajiva), etc., must be interpreted similarly in the above mentioned four ways. Of what use is this? It is intended to establish what is desirable and refute what is irrelevant or unsuitable. Now, what is the purport of the word 'tad' - 'that'? It is intended to include both, right faith, etc., and the soul, etc., mentioned in earlier sūtra(s).
अध्याय- १
What is the way of attaining knowledge about the soul and right faith, etc., elaborated through the four kinds of installation?
प्रमाणनयैरधिगमः : ॥६॥
सम्यग्दर्शनादि रत्नत्रय और जीवादि तत्त्वों का [ अधिगमः ] ज्ञान, [ प्रमाणनयैः ] प्रमाण और नयों से होता है।
The knowledge (of the seven categories) is attained by means of pramāṇal and naya2.
1-pramāna-comprehensive knowledge 2-naya-standpoint, particular point of view
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