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THE ESSENCE OF JAINA SCRIPTURES
evolution: the self does not bring about states of matter; for these are properties of the other, since they are not effectible by the self, as it has no potentiality of so becoming. Not effecting them, it cannot be agent of them; and, not being effected by self, they cannot be its karman. Thus evolution of matter is not act (karman) of the self.
Now he rebuts a doubt as to how evolution of matter can fail to be karman of the self:
11.93. Although existing at all times in the midst of matter, the soul, in fact, does not grasp, does not release, and is not the agent of material karman. (185)
Assuredly evolution of matter is not karman (effect) of the self, since this is exempt from appropriation or surrender of other substance. For whatever is perceived to be cause of evolution in another thing is not (insert na) perceived to be exempt from appropriation and surrender thereof : as in the case of fire in regard to a mass of iron. But the self, although existing in identical space, is in fact exempt from appropriation and surrender of other substance: hence it cannot be cause of the evolution of material components into the state of karman.
Now he describes how, accordingly, there is appropriation or surrender of the self by material karmans.
11.94. He, being at present in this transmigratory condition) the agent of his own evolution, constituted of its own substance, is at times appropriated [i.e. bound up with) and released by karman-dusts. (186)
This self, though exempt from appropiration and release of other substance, now, in the transmigrant state, exercising agency only in regard to his own substantive evolution,---for which the evolutions of other substance serve only as occasioning causes [i.e. the supportive or auxiliary factor (nimitta)—is, so long only, appropriated, by way of a particular kind of interpenetration, by the dusts of matter, which, merely using the occasion (nimitta) of his own self-evolution, assumes evolution into karman, and sometimes he is released [by them).
Now he describes how produced is the variety of material karmans.
II.95. When the self, associated with attachment and aversion, evolves into good and evil, karma-dust, in the state or form of ‘knowledge-obscuring' and so on, enters into it. (187/1)
Assuredly, at the time of the self's evolving into good and evil,
