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THE ESSENCE OF JAINA SCRIPTURES
comes into contact with it and is not released by the old, long familiar; whereas when evolved into detachment, it is released by any fresh material karman which comes into contact with it and also by the old, long familiar and is not bound; therefore it is discerned that, as being the thing most really effective of substantial bondage, evolution into attachment is the veritable bondage.
Now he reveals the fact that evolution is qualified by attachment, which is the thing most really effective of substantial (material) bondage; also the qualification:
II.88. From evolution comes bondage; evolution is attended by attachment, aversion and infatuation. Infatuation and aversion are evil (inauspicious): attachment is good (auspicious) or evil. (180)
Substantial bondage comes from evolution qualified: and the being qualified is by way of being composed of attachment, aversion and infatuation. It admits of duality according to the goodness or evilness therein: through being composed of infatuation or aversion it is evil; through being composed of attachment it is both good and evil, because attachment has a double character according as it includes sanity (visuddhi) or morbidity (sanklesha).
Now, metonymically substituting effect for cause, he illustrates the qualification of the qualified evolution and the non-qualified evolution:
II.89. Good evolution in regard to other things is termed merit, bad is termed sin: evolution not entering into other things is in [due] time cause of evanescence (destruction) of misery. (181)
Evolution, indeed, is of two kinds, proceeding in other substance or concerned with own substance. Of these, that proceeding in other substance is, as being affected by the other, qualified evolution; that proceeding in own substance is, as not affected by the other, nonqualified evolution. Among these, qualified evolution is said to have two qualifications, good evolution and evil evolution. Of these, good evolution, as being cause of binding of meritorious matter, is merit; evil evolution, as being cause of binding of sinful matter, is sin. Of pure evolution, on the other hand, since, as being pure, it is one, there are no special forms. Being, in course of time, 106 cause of evanescence of karma-material, which is cause of samsara misery, it is liberation, consisting in evanescence of karma-material, which is cause of samsara misery.
Now, with a view to the soul's activity and abstention in regard to
