I always salute with my head that eminent one among the great Jinas, who is worshipped by the host of Indras and who has described the Dravyas (substances) Jiva and Ajiva. Jiva is characterized by upayoga, is formless and an agent, has the same extent at its own body, is the enjoyer (of the fruits of Karma), exists in samsara, is Siddha and has a characteristic upward motion. According to Vyavahara Naya, that is called Jiva, which is possessed of four Pranas, viz., Indriya (the senses), Bal (force), Ayu (life) and Ana-prana (respiration) into the three periods of time (viz., the present, the past and the future), and according to Nischaya Naya that which has consciousness is called Jiva. Upayoga is of two kinds, Darshana and Jnana. Darshana is of four kinds, Darshana is known to be (divided into) Chaksu, Achuksu; Avadhi and Kevala. Jnana is of eight kinds, viz., Jnana and Ajnana of Mati, Sruta and Avadhi, manah-paryaya and Kevala. (It is also divided into Pratyaksha and Paroksa (from another point of view). According to Vyavahara Naya, the general characteristics of Jiva are said to be eight kinds of Jnana and four kinds of Darshana. But according to Suddha Naya, (the characteristics of Jiva) are pure Jnana and Darshana. According to Nischaya Naya, Jiva is without form; because the five kinds of colour and taste, two kinds of smell, and eight kinds of touch are not present in it. But according to Vyavahara Naya [Jiva] has form through the bondage [of Karma.] According to Vyavahara Naya is the doer of the Pudgala Karmas. According to Nischaya Naya (Jiva is the doer of) Thought Karmas. According to Suddha Naya (Jiva is the doer) of Suddha Bhavas. According to Vyavahara Naya, Jiva enjoys happiness and misery the fruits of Pudgala karmas, According to Nischaya Naya, Jiva has conscious Bhavas only. According to Vyavahara Naya, the conscious Jiva, being without Samudghata, becomes equal in extent to a small or a large body, by contraction and expansion; but, according to Nischaya, Naya (it) is existent in innumerable Pradesas. The earth, water, fire, air and plants are various kinds of Sthavara possessed of one sense. The Trasa Jivas, conches, etc., are possessed of two, three, four and five senses. Jivas possessing five senses are known (to be divided into) those having mind and those without mind. All the rest are without mind. [Jivas] having one sense (are divided into two classes) Badara and Suksma. All (of these have again to varieties each) Paryapta and its opposite. Again, according to impure (Vyavahara) Naya, Samsari Jivas are of fourteen kinds according to Margana and Gunasthana. But according to pure Naya, all Jivas should be understood to pure. The Siddhas (or liberated Jivas) are void of karmas, possessed of eight qualities, slightly less than the final body, eternal, possessed of Utpada (rise) and Vyaya (fall), and existent at the summit of Loka. Again, Ajivas should be known to be Pudgala, Dharma, Adhrma, Akasa and Kala. Pudgala has form and the qualities, Rupa, etc. But the rest are without form. Sound, union, fineness, grossness, shape, division, darkness and image, with lustre and heat (are) modifications of the substance (known as) Pudgala. As water assists the movement of moving fish, so Dharma (assists the movement of moving) Pudgala and Jiva. (But) it does not move (Pudgala and Jiva which are) not moving. As shadow (assists the staying of) the travellers, (so) Adharma assists the staying of the Pudgalas and Jivas which are stationary, But that (i.e. Adharma) does not hold back moving (Pudgalas and Jivas). Know that which is capable of allowing space to Jiva etc. to be Akasa, according to Jainism Lokakasa and Alokakasa, thus (Akasa is) of two kinds. Lokakasa is that in which Dharma, Adharma, Kala, Pudgala and Jiva exist. That which is beyond (this Lokakasa) is called Alokakasa. Vyavahara Kala (Time from the ordinary point of view) is that which helps to produce changes in substances and which is known from modifications (produced in substances), while Parmarthika (i.e. real) Kala is understood from continuity. Those innumerable substances which exist one by one in each Pradesa of Lokakasa, like heaps of jewels, are points of time. In this manner this Dravya is said to be of six kinds, according to the subdivisions of Jiva and Ajiva. The five, without Kala, should be understood to be Astikayas. As these exist, they are called "Asti" by the great Jinas, and because (they have) many Pradesas, like bodies, therefore (they are called) Kayas. (Hence these are called) Astikayas. In Jiva and in Dharma and Adharma, the Pradesas are innumerable, in Akasa (The Pradesas are) infinite and in that which has form (viz., Pudgala) (these are) of three kinds, (viz., numerable, innumerable and infinite).