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THE ESSENCE OF JAINA SCRIPTURES
the self, inasmuch as it is independent of any other factor:
16. Having thus realised (the full potential of) his nature and become omniscient, deserving of respect from the lords of all the worlds, being himself the self, he is called the self-being (svayambhu).
This self in its innate nature is intelligence provided with pure, unlimited efficacy; for all its destructive karman disappears through the dignity of the internal-state (bhavana) of pure psychic-attention;
it claims kartrtva (agency, or the function of the grammatical nominative), because of its independence; for it is in its innate nature a knower, possessing pure, unlimited efficacy;
it bears karmatva (the relation of the accusative towards the verb), because of its being arrived at; for it is in its innate nature an evolution-state of knowledge, possessing pure, unlimited efficacy;
it shows karanatva (the nature of an instrumental), because of its great effectiveness; for it is in its innate nature an evolution-state of knowledge, possessing pure, unlimited efficacy;
it manifests sampradanatva (the nature of a dative) because of its being the goal of an action; for it is in its innate nature an evolutionstate of knowledge, possessing pure, unlimited efficacy;
it accepts apadanatva (the character of an ablative), because of its being based on immobility; for in its innate nature it is original (sahaja) knowledge, even when at the moment of an evolution-state of knowledge, possessing pure, unlimited efficacy imperfect knowledge in its innate nature, existing previously, withdraws;
it appropriates adhikaranatva (the character of a locative), because of its being the abode of the innate nature of an evolution-stare of knowledge, possessing pure, unlimited efficacy;
thus by itself (svayam) arising in the form of the six karakas (the six cases of a noun which bear on a verb), it is called svayambhu (selfarising). Or it is called thus because it comes itself (svayam) forth, throwing off in proportion to its rise the destructive karmans, divided into kinds according to their material nature (dravya-bhava).
Thus on strict examination (nishchaya) there is no relation of causality (condition of being a factor, karakatva) between the self and anything else (para, something else than the soul, i.e. ajiva or nonsoul);"a for such beings as are intent on the search for means to the realization of the innate nature of their own pure selves are independent.
