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Dravyasamgraha
Ācārya Kundkund's Samayasāra
अरसमरुवमगंधं अव्वत्तं चेदणागुणमसदं । जाण अलिंगग्गहणं जीवमणिद्दिटुसंठाणं ॥
(2-11-49) The pure soul should be known as without taste, colour and smell, beyond perception though the senses, characterized by consciousness, without sound, cannot be apprehended through a symbol or a sense organ, and whose form or shape cannot be portrayed.
Jain, Vijay K., Ācārya Kundkund's Samayasāra, p. 27.
This Gatha distinguishes the soul from matter, which has necessarily colour, smell, tatse, touch and a material shape. Material molecules can be visible and known by their figures. The soul on the other hand is the immaterial conscious substance and can only be realized by itself in self-absorption. It is no doubt with some form which in reality has power to pervade throughout the whole universe but owing to the operation of body sub-class of body-making Karma, it contracts and expands according to the particular body occupied by it in its mundane condition. Thus it is said to be equal in size to the body which it occupies, but in the liberated condition it retains only a little less than the outline of its last body, because the body-making Karma being destroyed contraction and expansion of the soul are no longer possible.
Jaini, J.L., Samayasāra of Shri Kunda Kunda Achārya, p. 32.
Ācārya Pujyapada’s Sarvārthasiddhi Since the soul is non-material, how are the dispositions of subsidence etc. applicable to the non-material soul? These dispositions have reference to bondage of karmas. How can
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