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SAMAYSARA then by completely casting away all bondage, the pure Self ought to be realised
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 घिप्पए अप्पा ।
जह पण्णाए विभत्तो तह पण्णा एव चित्तव्वो ॥२९६॥ Kaha so ghippayı appā pannaye so vu ghippaye appā Jaha pannaye vibhatto taha panna eva ghittavvo (296)
कथ स गृह्यते आत्मा प्रज्ञया स तु गृह्यते आत्मा ।
यथा प्रज्ञया विभक्तस्तथा प्रज्ञयैव गृहीतव्य ॥२९६।। 296 How is the Self realised? The Self is fealised 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 पित्तव्वो जो चेदा सो अह त णिच्छयदो।
अवसेसा जे भावा ते मज्झ परे त्ति णायव्वा ॥२९७॥ Pannaye ghittavvo jo cheda so aham tu nichchhayndo Avasēsa je bhāvā te majjhaparetti nāyavva
(297) प्रज्ञया गृहीतव्यो यश्चेतयिता सोऽह तु निश्चयत ।
अवशेषा ये भावास्ते मम परा इति ज्ञातव्या ।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 चित्तव्वो जो दवा सो अह तु णिच्छयदो।
अवसेसा जे भावा ते मज्झ परे त्ति णायव्वा ॥२९८॥ Pannaye ghittavvo jo dattha so aham tu nichchhayado Avasesa je bhāvā te majjha paretti nāyavva (298)
प्रज्ञया गृहीतव्यो यो दृष्टा सोऽह तु निश्चयत । अवशेषा ये भावास्ते मम परा इति ज्ञातव्या ॥२९८॥
