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182
SAMAYASARA
Thus it is emphasised that the very object of separating the two is to realise the pure Self by shaking of all bondage. Next it is pointed out how this object of self-realisation is to be achieved.
कह सो धिप्पइ अप्पा पण्णाए सो उ धिप्पए अप्पा ।
जह पण्णाए विभत्तो तह पण्णा एव चित्तव्वो ॥२६६॥ kaha so ghippai appa pannāe so u ghippae appa jaha pannāe vibhatto taha paņņā eva ghittavvo (296)
कथं स गृह्यते आत्मा प्रज्ञया स तु गृह्यते आत्मा ।
यथा प्रज्ञया विभक्तस्तथा प्रज्ञयैव गृहीतव्यः ॥२९६॥ : 296. How is the Self realised ? The Self is realised by discriminative wisdom. Just as he is separated by discriminative wisdom so also by the very same discriminative wisdom he is realised.
How is the Self realised through discriminative wisdom ? The answer is given below.
पण्णाए पित्तन्वो जो चेदा सो अहं तु णिच्छयदो।
अवसेसा जे भावा ते मज्झ परे त्ति णायव्वा ॥२६७॥ paņņāe ghittauvo jo cedā so aham tu nicchayado avasesā je bhāvā te majjha pare tti ņāyavvā (297)
प्रज्ञया गृहीतव्यो यश्चेतयिता सोऽहं तु निश्चयतः ।
अवशेषा ये भावास्ते मम परा इति ज्ञातव्याः ॥२९७॥ -297. That (pure) conscious being which is apprehended by discriminative wisdom is in reality the “I”. Whatever mental states remain (besides) are all to be known to be other than "mine".
Just like pure consciousness, pure perception and pure knowledge are described to be the intrinsic attributes of the pure Self.
पण्णाए चित्तवो जो दट्ठा सो अहं तु णिच्छयदो । अवसेसा जे भावा ते मज्झ परे त्ति णायव्वा ॥२६८॥ þannāe ghittavvo jo daţthā so aham tu nicchayado avasesā je bhāvā te majjha pare tti ņāyavvā (298) प्रज्ञया गृहीतव्यो यो दृष्टा सोऽहं तु निश्चयतः । अवशेषा ये भावास्ते मम परा इति ज्ञातव्याः ॥२९८॥
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