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BOOK I: THE PRINCIPLE OF KNOWLEDGE
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it away from the different forms (vikalpa) of the longings of the five sense-organs and from the different forms of destroying the bodies of the six kinds of living beings (the five kinds of one-sensed sthavarasouls (immobile ones earth-borne, water-borne, air-borne, fire-borne and plant life) and the trasa (mobile) souls, i.e men and animals etc. possessing from two up to five sense organs), and (2) because he brings to brightness (pratupati) his intelligence, motionless and acquiescent in its characteristic nature.
He has given up attachment, because the unblemished characteristic nature of self has been revealed to him by a facility in realizing (bhavana-saushthava) the discrimination of the effects (vipaka) of all the infatuating karmans.
He considers pleasure and pain the same, because even under the most subtle examination he no longer experiences the manifold evolutions due to pleasure and pain which arise from the ripening of delightful (sata) and painful (asata) sensation-karman (vedaniya-karman). Thus the Shraman is called a man of pure psychic-attention.
Now he describes the attainment of the nature of the purified self, which is the acquisition of pure (shuddha) psychic-attention:
15. He who is pure in psychic-attention and has thrown off the filth of obscuring (avaraniya), obstructing (antaraya) and infatuating (mohaniya) karmans becomes himself the self and comprehends all things knowable.
He who has become and remains purified according to his power by means of psychic-attention, i.e. evolution of his intelligence, obtains an excellent efficacy of purity which springs up at every step, and an intelligence completely free from blemish, because the very strong knot (granthi) of infatuation, bound together all the samsara through, is untied; he obtains an efficacy of self expanding without obstacles, because he has thrown aside all karmans which obscure knowledge and intuition, and those karmans which obstruct; having himself become thus, he reaches the boundary of all things which can be known. Here then the innate nature of self is knowledge; and knowledge is nothing less than the things knowable; so then the self, owing to its pure attention, attains the self, which in its nature consists of knowledge, which knowledge, again, pervades everything that is knowable.
Now he explains how the acquisition of the innate nature of pure self, originating from pure psychic-attention, depends exclusively on
