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184
SAMAYASĀRA
Thus, though the pure Self is to be considered apart from the characteristics of empirical consciousness, it should not be abstracted from all attributes as is done by the Vedāntin. The Vedāntin relying upon the fact that the characteristics and attributes of the empirical ego are entirely alien to the nature of the Supreme Self, justifiably places the Supreme Self quite beyond the empirical properties. Swāmi Kunda Kunda also emphasises the same fact when he says that all other mental attributes are entirely alien to "me.” This justifiable denial of the empirical impure attributes to the Supreme Self is immediately followed by the predication of the attributes of pure perception and knowledge which are present in the Supreme Self even after transcending the empirical nature. Of course it should not be misunderstood that these properties of perception and knowledge are the same as the process of perceiving and knowing associated with the empirical ego. In the latter case though the properties are called by the same names, they are entirely limited by physical conditions. Whereas the pure perception and pure knowledge associated with the Supreme Self are the unconditioned and unlimited manifestation of the Supreme Self. Thus it should be noted that the Advaitin, though he keeps company with Bhagavān Kunda Kunda to a considerable distance in the path of metaphysical investigation, ultimately parts company and walks to a different goal. Thus in short the Supreme Self of Sri Kunda Kunda is not the same as the Supreme Self of the other schools.
Next it is pointed out that a person who is equipped with this kind of discriminative wisdom, will not consider alien mental states to be his own.
को णाम भणिज्ज बुहो जाउं सब्वे 'परोयये भावे । मज्झमिणं ति य वयणं जाणंतो अप्पयं सुद्धं ॥३०॥ ko nāma bhaạijja buho ņāum savve paroyaye bhāve majjhamiņas ti ya vayaņam jānaînto appayam suddham (300) को नाम भणेत् बुधः ज्ञात्वा सर्वान् परोदयान् भावान् । ममेदमिति च वचनं जाननात्मानं शुद्धम् ॥३०॥ f. 1759 HT
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