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THE ESSENCE OF JAINA SCRIPTURES
impassioned, causing injury to the subjective-pranas (bhava-prana) of itself, the soul binds (itself with) karmans, of knowledge-obscuring kind, etc. Thus the pranas become causes of material-karman (paudgalika-karman).88
Now he teaches the interior cause of the serial recurrence of material-pranas (pudgala-prana):
II.58. The self, stained with karman, acquires again other and other pranas, so long as it does not give up the notion of "mine" with reference to sense-objects, primarily its body. (150)
Of this (read yeyam atmanah) serial recurrence of material-pranas the root is beginningless material-karman, enveloping the self; attachment (uparaktatva), showing itself as the idea of "mine" with reference to the body, etc., is the interior cause.
Now he teaches the interior cause of the cessation of this series of material-pranas.
II.59. He who conquers the senses, etc., and meditates on the self (atmakam = Prakrit appagam = atmanam) endowed with psychicattention is not affected by karmans. How then could the pranas follow him? (151)
Non-existence of attachment, which is the root of material-karman, is the interior cause of the cessation of this series of material-karman. And this absence accrues to him who has conquered all other substances such as the senses, like a crystal-gem withdrawn from the influence (anuvrtti) of any support, and who abides in the only (kevala) and stable self, completely pure and consisting merely of psychicattention.
Here the purport is as follows: to effect the final distinctness of the self (from that which is other to it) the material pranas, as the cause of the (external, other-referential vyavahara condition of soul's state (jivatva) as such, must be annihilated.
Now again, in order to effect the complete distinctness of the self, he describes minutely the characteristic-nature of the modifications, which are the cause of the vyavahara condition of soul's state as such, characterized by gati (kind-of-existence):
II.60. A modification is a thing (artha) [e.g. a man, a god, etc.], belonging to a thing (artha) [e.g. the soul] which is certified as existent, and originating by coming into contact with another [i.e.material] thing (artha) (e.g. the conditions or modifications), with
