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THE ESSENCE OF JAINA SCRIPTURES
98 Jahanna-vajje. Vajje developed out of Sanskrit varjam (“with exception
of”), perhaps under influence of krte (“for the sake of”). 99 Glasenapp, n.9, p. 39, “die Menge der pradeshas des karman." Shakti
yogin corresponds to yogya in the gatha. 100 Aharati has here the same meaning as in aharaka-jnana (Outline of
Jainism, n. 10, p. 44); the idea is that the self always possesses potentially
pure psychic-attention. 101 Para. 13-15 are far from clear and seem to have suffered several
corruptions. So I have been reduced to making a series of conjectures. 102 According to (PS 110) and (PS 111) the soul is a substance untouched
by qualities and modifications; according to (PS 112) a modification untouched by substance. Here again we have an example of the Jaina syadvada, anekanta-vada. (In these paras, the “pure” substance is to be understood in the sense of karma-nirpeksha parinamika bhava, see J.P.
Jain, “Introduction” on the nature of the self ir this volume.] 103 Cf. the terms bhava-karman and dravya-karman, n. 87. 104 Tatparya-vrtti, taih sambaddho bhavati, “is combined with them.” 105 These two terms are equivalent to sa-vikalpaka and nir-vikalpaka (or
the scripture). 106 Samaye is alternately rendered “in the doctrine or in the scripture”. 107 Ambiguous: karmic matter belonging to the soul, or deed done by the
soul. In the opinion of Barend Faddegon, to say “the evolution of matter is the self's karman” (PS 189 AC) is “ambiguous” because he thinks that how can “karmic matter be said to belong to the soul or deed done by the soul”. This frank expression of doubt on his part is due to the fact that he does not seem to understand the Jaina concept of the nimitta karana and the role played by it in the doctrine of karma and mindbody interaction as also the intracacies of external, other-referential vyavayara naya and internal, self-referential standpoint (nishchaya-naya). In Jainism, the self's psychic states of attachment, etc. act as the supportive factor or auxiliary cause (nimitta karana) in the evolution of matter into material karman, that there is a difference between matter and material karman. Karmic matter is matter that has the capacity to evolve into material karman, but it cannot evolve into material karman unless psychic states act as nimitta karana thereof. It is for this reason that the evolution of matter is said to be the "self's karman" from external, other-referentia vyavahara point of view (naya). For a detailed discussion in this regard, see Jagdish Prasad Jain, Samaysara of Kundakunda (New Delhi,
forthcoming), chapter on Karta-Karma. 108 According to the Prakrit text appanám havadi jhada, a reading warranted
