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THE ESSENCE OF JAINA SCRIPTURES
produces an effect, he sets manly effort to work:
88. Whosoever, having grasped the teaching of the Jina, destroys infatuation, attachment and aversion, attains within a short time emancipation from all miseries.
Whosoever on this very long path (of samsara), full of ever restless unrest (cf. Tattva-dipika on verse 46), has in some way or other obtained the teachings of the kingly Jina, and brings it down, like a sharp sword's edge, with force on his infatuation, attachment and hatred, quickly obtains liberation from all misery; and no other operation, as a gloved hand, is capable of that. Therefore with all my might I resort to manly effort for the destruction of infatuation.
The destruction of infatuation follows solely from discriminating (viveka) between the self (sva) and "the other” (para).
Therefore, he exerts himself to effect this partition of self and other:
89. If, one really knows the self as constituted of knowledge, and the other, both as connected with (their own) substantial nature, then he effects the annihilation of infatuation.
Whoso according to strict examination distinguishes the self, connected with its own, spiritual, substantiality, and “the other,” connected with the appropriates “strange” substantiality, he, having thus completely attained discrimination between self and other, destroys infatuation completely. Therefore I exert myself for discrimination between self and other.
Now he summarizes the attainment of the discrimination between self and other must by all means be effected with the aid of the Scriptures:
90. Therefore in accordance with the teaching of the Jina one should understand the self and the other among substances by means of (or with regard to) their qualities, if his soul' wishes for itself freedom from infatuation.
By means of some of the infinitely-many qualities mentioned in the Scriptures, namely by means of those which have in addition to generality a characterizing effect (visheshana), so as to exclude application to something else, let intelligent people whose minds are inclined to the giving up of infatuation take up, among the endless series of substances, the discrimination between self and other.
To wit, this intelligence which is mine, which belongs to me, which by its fullness of internal and external light is fit for
