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THE ESSENCE OF JAINA SCRIPTURES
self independently.
Therefore, according to the higher transcendental sense, the self is the agent of that subjective-karma (bhava-karman, or conscious deed), which is essentially an evolution of the self; but it is not the agent of material-karma (dravya-karman), which is essentially an evolution of matter.
Then who is the agent of the material-karman?-Matter itself is the evolution of matter; for that which evolves is nothing else than the evolution, since it is the agent of the characteristic nature of the evolution and its suchlike evolution is the action (kriya), as far as it consists of matter; for in the case of all substances action (kriya), characterized as evolution, is acknowledged to be the self (of these substances). And this activity again is a karman; for it is attained (prapyate) by matter, independently.
Therefore, in the higher sense, the self of matter is the agent of the material-karman (dravya-karman), which is essentially an evolution of the self (of matter); but it is not the agent of the subjective-karma, which is essentially an evolution of the self.
So then the self evolves with its characteristic form of self, but not with the characteristic form of matter.
Now he gives an answer to the question "What is the characteristic form with which the self evolves?":
II.31. The self evolves as consciousness (chetana); the consciousness is considered to be threefold, i.e. with regard to knowledge, karma (deed or action) and fruit of action (karma-phala). (123)
Since, namely, the self's being consciousness means its pervasion of its own quality, therefore consciousness-as-such is the characteristic form of self, and therewith the self evolves. No single evolution of the self departs from consciousness-that is the intent.
Consciousness, again, is threefold; for it may be knowledge, deed and the fruit of deed." Here the knowledge-consciousness is evolution through Knowledge; the deed-consciousness is evolution through the deed; and the consciousness of the deed-fruit is evolution through this fruit of the deed.
Now he describes the characteristic form of knowledge, deed and fruit of deed:
II.32. Knowledge is comprehension (vikalpa) of objects; deed is
