________________
BOOK II: THE PRINCIPLE OF KNOWLEDGE
303
through the disappearance of the vicinity of the China rose-when I am exclusively desirous of liberation and have exhausted the secondarynature, superinduced by the other,” now also no one belongs to me;
now also I, alone, am agent, independent through my completely pure thought-nature;
now also I, alone, am instrument, nearest cause as I am through my completely pure thought-nature;
now also I, alone, am deed, attained by myself as I am, through the innate nature of the evolutions of my completely pure thought;
now also I, alone, am the fruit of the deed, called happiness and characterized as serenity, effected by my completely pure thoughtnature.
Thus to one realizing that the self is one only in the path of bondage as well as of liberation like an ultimate atom, with its oneness realized-no longer does an evolution into other substance take place. And, like that atom, realizing his oneness, he is no more connected with the other”; then through non-connection with other substance he becomes completely pure. Realizing that the agent, the instrument, the deed and the fruit of the deed are all himself, he no more becomes commingled with the modifications; and owing to not being commingled with modifications he becomes completely pure.
“Dissevering the self from intercourse with other substance and cleansing by generality the complete set of particularities; thus the pure mode-of-considering-things (naya) plunders the grandeur of Infatuation, and distinguishes the reality (of the nature of self] through deep discriminative insight.” (PS Kalash 7)
"When the evolution into the other' has stopped and the delusion of difference between agent, act, etc., has disappeared, this consciousness, having at last realised the principle of pure self, and concentrated in the pure splendour, consisting of consciousness alone, will stand for ever liberated, whilst its innate grandeur shines forth.” (PS Kalash 8)
“Having thus levelled the mind in the knowledge of substance in general, (the author) now erects the precipitous heights of the knowledge of its species (vishesha).” (PS Kalash 9)
Thus the exposition of SUBSTANCE IN GENERAL. Here begins the exposition of the particularities (vishesha)of substance: wherein he first ascertains the particularization (vishesha) of substance as soul and non-soul:
