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BOOK II: THE PRINCIPLE OF KNOWLEDGE
341
II.103. He who, having destroyed the knot of infatuation and having made an end to attachement and aversion, abides in the state of a shraman, counting pleasure and pain as the same, acquires imperishable happiness. (195)
From the destruction of the knot of infatuation ensues the destruction of attachment and aversion, whereof that is the root. Thence follows an abiding in the state of a shraman, characterized as the perfect equanimity (madhyastha) of one who counts pleasure and pain as the same. Thence follows attainment of imperishable happinss, characterized as absence of perturbation. Thus imperishable happiness is the fruit of the breaking of the knot of infatuation.
Now he certifies that contemplation (dhyana) characterized as deep, attentive thoughtfulness, does not lead to impurity of self:
11.104. Whoso, having destroyed the stains of infatuation and being detached from sense objects, restrains his mind and abides in his innate nature, becomes a contemplator of the self. (196)
To the self whose stains of infatuation are destroyed belongs detachment from sense-objects, because it abstains from activity towards the “other” (substance), whereof that (infatuation) is the root. Then comes restraint (nirodha) of the internal-sense, which has nothing else for refuge because there is no other substance which could be its resting-place (adhikarana); like a flying bird for which there is only one bark in mid-ocean. Thereupon, through the disappearance of flightiness, whereof that (not restrained internal-sense) is the root, comes steadfastness in his innate nature, which is unlimited innate consciousness. And that, because of being an unperturbed, deeply attentive, thoughtfulness, proceeding (pravrtta) in its own nature, is entitled “contemplation.” Hence contemplation, as being an abiding in one's inborn nature, is the self, since it is not anything other than the self.
Now he propounds the question what the possessor of complete knowledge (sakala-jnani), who has attained the pure self, contemplates:
11.105. What does the shraman, who has annihilated the dense destructive karman and directly knows the reality of all existences and has reached the limit of the knowable, contemplate, free from doubt? (197) .
The ordinary man is seen to contemplate an object of which, — because he is full of longings (trshna), while there exist in him
