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THE ESSENCE OF JAINA SCRIPTURES
Devas of Great Devas, Supreme Gods, and the Siddhas and Sadhus, and in practising sense-gratification, passionate thought, bad hearing, bad intention, bad companionship, and violence.
Now he essays the destruction of the cause of conjunction with other substance:
11.67. Being free from evil psychic-attention and, not uniting with good conscious attentiveness in regard to other substance, I, becoming established in the real nature of self (majjhatth in Pk.) (madhyastha in Sk., i.e. being neutral or indifferent), meditate upon the self, which is of the nature of some thing knowing. (159)
This impure psychic-attention, set forth as cause of conjunction with other substance, proceeds simply from dependence upon recurrence of other substances, reposing in a state of slow or vehement udaya, and not from anything else. Therefore I here become neutral to all other substance. Becoming so, I, released, through nondependence upon recurrence of other substance, from impure psychicattention, good or evil, and having, through embracing a recurrence of the absolute (kevala) self-substance, an evident pure psychicattention, stand with my self of psychic-attention, ever immovably intent (read upayunjams tishthami) upon the self alone. This is my essay to destroy conjunction with other substance.
Now he proclaims neutrality in regard to other substance, such as body and so on:
11.68. I am not body, not mind, nor again voice, nor cause of these: neither the doer of action, nor getting it done by others, nor consenting or approving the same. (160)
Body and voice and mind I apprehend as other substance: hence I have no partiality for them. In regard to them all I am absolutely neutral. Thus: I am not unconscious, material substance, acting as basis of the characteristic forms of body, voice and mind: these, in fact, maintain their own characteristic forms even without me as an object (read artham antarena) to be basis of their characteristic forms. Hence, having shaken off partiality to body, voice and mind, I am absolutely neutral. Nor am I unconscious substance which is cause of body, voice and mind: these, in fact, are cause even without me as cause. Hence, having shaken off partiality to being their cause, I am absolutely neutral. Nor I am (worker of] unconscious substance which is independent cause of body, voice and mind: these, in fact, are
