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THE ESSENCE OF JAINA SCRIPTURES
its essence as a knower of infinite natural potency and in that same permanence persists everlastingly, though through infatuation otherwise regarded, -to that pure self, as it really is, I having eradicated infatuation, adhere without the least wavering. Towards this self, which, in consequence of in disinclination to weaknesses, -by reason of being actively occupied in perfect knowledge having its root in purity of conviction, -is, although a practising saint (sadhu), yet already perfected (siddha), and also towards similar supreme selves, may there spontaneously arise a perpetual mental adoration, characterized as a sole intentness114 upon them.
“Thus, having rightly penetrated the Jaina doctrine, the expositor of the truth of knowable, the bounteous Absolute in the form of speech, we abide perpetually rapt in the one-pointed attitude (vritti) which is nothing but the pure self-substance."115 (PS Kalash 10)
“Making truly everything to the utmost limit a knowable, making the knowable, with its differences superseded, a knowledge and making that knowledge, though seemingly different from self, into self, the self shines forth, having straightway attained the Absolute.” (PS Kalash
11)
“The conduct follows the substance; the substance follows the conduct; the two are surely sapeksha, i.e. mutually complementary to one another or interdependent. Let him, therefore, who is desirous of liberation climb the path of liberation, whether having envisaged the substance or having envisaged the conduct.” (PS Kalash 12)
Here ends The Lamp of Truth, a commentary on Pravachanasara, composed by Amrtachandra Suri, the second sciptural book, entitled The Teaching of the Truth of the Knowable.
