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BOOK I: THE PRINCIPLE OF KNOWLEDGE
225
Now with regard to this self-existent being he considers the absolute impossibility of loss (anapayitvam) in the realization of the innate nature of the pure self, and its connection in a certain sense with origination, perishing and continuance:
17. There is in him origination without destruction, annihilation devoid of origination; and, on the other hand, also an inherence (samavaya) of persistence, origination or becoming and annihilation.
The origination which is found in the self according to its innate nature of pure self and which is due to pure psychic-attention is exempt from destruction; for in that respect there is no dissolution. And the annihilation which takes place because the impure exists no more is devoid of commencement; for there does not happen a new production. And, since this is ascertained, neither is there a loss. So then the inherence of persistence, becoming, and annihilation in him is not contradictory; for we find here the inherence of an origination exempt from decay, an annihilation devoid of commencement, and a substance [we should read dhrauvyena (permanence) instead of dravyena (substance)] which is the abode of both.
Now he explains how the triad of origination, etc., common to every substance, necessarily belongs to the pure self as well:
18. Origination and annihilation are found in every object whatever, and each existent object exists with reference to some mode or other.
Just as origination is seen in real gold by way of its modification as a bracelet, and annihilation with reference to a modification such as a previously existing finger-ring, and continuance, because this gold, in both regards, neither undergoes origination nor annihilation with reference to such modifications as yellowness, so we must acknowledge that in all substances there is origination with regard to one modification, annihilation with regard to a second, and continuance with regard to a third. Thus existence (astitva), characterized as substance and consisting of the triad origination, etc., is necessarily found in pure self as well.
Now he refutes the doubt how, through the power of pure psychicattention, without sense-organs, knowledge and joy of this self, which is self-existent, can occur:
19/2. He whose destructive karman has perished, whose energy (virya) is sublime without limits, whose splendour is abundant, who
