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Pravacanasāra
णाहं होमि परेसिं ण मे परे संति णाणमहमेक्को । इदि जो झायदि झाणे सो अप्पाणं हवदि झादा 2-99॥
नाहं भवामि परेषां न मे परे सन्ति ज्ञानमहमेकः । इति यो ध्यायति ध्याने स आत्मा भवति ध्याता 2-99॥
सामान्यार्थ - [अहं ] मैं शुद्धत्मा [ परेषां] शरीरादि परद्रव्यों का [न भवामि] नहीं हूँ और [ परे मे ] शरीरादिक परद्रव्य मेरे [न सन्ति ] नहीं हैं, [अहं ] मैं परमात्मा [एकः ज्ञानं] सकल परभावों से रहित एक ज्ञानस्वरूप ही हूँ[इति ] इस प्रकार [यः] जो भेदविज्ञानी जीव [ध्याने] एकाग्रता-रूप ध्यान में समस्त ममत्व भावों से रहित हुआ [ध्यायति ] अपने निज-स्वरूप का चिन्तवन करता है [ सः] वह पुरूष [आत्मा] आत्मा का [ध्याता] ध्यान करने वाला [ भवति ] होता है।
‘I, the pure-soul (śuddhātmā), do not belong to the external objects (like the body) and the external objects do not belong to me. I am just one, of the nature of knowledge.' Only the one who meditates thus on the nature of the ‘self meditates on the puresoul (Suddhātmā).
Explanatory Note: The ascetic becomes indifferent toward the impure-point-of-view (asuddhanaya), removes delusion about external objects like the body that assumes these to be either belonging to him or he belonging to these, and accepts his nature to be comprising just the pure-knowledge. He detaches his mind completely from external objects and renounces all volitions and deliberations. Such an ascetic reaches the state of the pure-soul (śuddhātmā). It is clear that only by adopting the transcendentalpoint-of-view (niscayanaya) the soul reaches its pure state.
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