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THE ESSENCE OF JAINA SCRIPTURES
modification and in the form of stability, origination and annihilation, a triple variety, dispels infatuation for other substance and so is reason for the distinction of own and other, therefore, in order to effect the distinction of own and other, we must at every point take note of possession of existence in ones own form. Thus: That which has for own nature possession of existence, triple as being (1) substance characterized by unfailing presence of being conscious,' (2) quality, characterized by non-difference from the consciousness, and (3) modification characterized by divergence from the 'being conscious' and also triple as (1) stability by way of being conscious,' which extends to the prior and posterior divergences, and (2) origination and (3) evanescence, as diverging from prior and posterior, that, myself here, is one thing. That which has for own nature possession of existence, triple as being (1) substance, characterized by unfailing presence of not being conscious, (2) quality, characterized by nondifference from the non-conscious, (3) modification, characterized by divergence from the not-being conscious, and also triple as (1) stability by way of not being conscious, which extends to the prior and posterior divergences, and (2) origination and (3) evanescence, as diverging from prior and posterior, that, matter, is another. I have no infatuation: I have distinction of own and other.
Now, with a view to an absolute distinctness of the self, he considers the characteristics of the cause of its conjunction with other substance:
II.63. The self (appa in Pk., atma in Sk.) is of the nature of psychic-attention (upayoga): psychic attention is stated as knowledge and intuition [vision). And this psychic-attention of the self is auspicious (shubha) or inauspicious (ashubha) good or evil]. (155)
Now the cause of the self's conjunction with other substance is a species of psychic-attention. Psychic-attention, indeed, is the own nature of the self, since it evolves in obedience to its (the self's) character as consciousness. And that upayoga is knowledge and intuition, since consciousness, according as it is definite or indefinite, has both forms. Now this psychic-attention is specialized in two ways, according to purity and impurity. Of these the pure is without attachment; the impure is with attachment, which again is twofold, good (shubha) and evil (asubha), because of the twofold character of the attachment, as being in the form of sanity or morbidity.
