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BOOK II: THE PRINCIPLE OF KNOWLEDGE
271
those who rely on the innate nature of the self are known as svakasamayas (sva-samaya). (94)
Those who, trusting in the heterogeneous substance-modifications, (asaman jatiya dravya paryaya) consisting in (the combination of) soul and matter-which modification is the one root of all forms of ignorance-become impotent to realize the innate-nature of soul as described, and incur an incapacity in respect of even that,
give free rein to an uncontrolled one-sided view, deceived by the notions I (ahankara) and mine (mamakara), and thinking “I here am a man," alone and "this human body is mine” only;
fallen away from the use of the word “self” (atma-vyavahara), which means being engrossed exclusively and unwaveringly in the innate nature of consciousness,
and taking refuge in the use of the word “man” (manushyavyavahara), in which is ensconced the whole household of actions,
loving and hating [being engaged in attachment or aversion] become through attachment to the other” substance, karmic matter, para-samaya.
But those who, relying on the sublime innate nature of soul substance which is well established in its qualities and modifications and which is the one root of all knowledge-become able to realize the innate nature of soul, as described, and, overcoming attachment merely to the modifications alone, maintain a firm stand on the innate conscious nature of soul,
destroy by their natural appearing many-sided view their acceptance of any one-sided view; they hold no more the notions I and mine with reference to human and other conditions of existence (gatis), or to the bodies belonging to them;
taking hold of the self as indivisible unity, which resembles a jewel lamp, carried round through many apartments, they keep thus true to the conception-of-self, which exclusively means the appearance of unwavering spirituality,
and, not taking refuge in the use of the word “man” (manushyavyavahara) and all the activities relating thereto,
they find-whilst the manifestation of attachment and aversion ceases-rest in the highest indifference (audasinya); and, because every contact with the other” substances is abandoned and the contact with the own substance is exclusively maintained, they become sva-samaya.
