Parmatmaprakasha and Yogsara

SR No.: 001876
Original Sutra Author: Yogindudev
Author: A N Upadhye
Publisher: Paramshrut Prabhavak Mandal
Publication Year: 2000
Total Pages: 550
Language: Sanskrit, Hindi, English
Classification: Book_Devnagari & Literature
File Size: 13 MB

Page 64

Introduction
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ween Brahmans (Brahman=Paramātman) that form one class or type having the same characteristics such as absolute Darśana and Jñāna (II. 99, 203). Paramātman is neither perceived by senses nor understood by the study of scriptures (Veda and Sastra); but he is the subject of pure meditation (1.23). This Paramatman is also called Brahman, Para-Brahman; Siva, Santa, etc. (I. 26, 71, 109, 116, 119, II. 131, 142. etc.).
Nature of Karman-Karman represents (subtle) atoms (of matter) that stick into the space-points of souls that are infatuated with and tainted by sense-pleasures and passions (I. 62). Ātman and Karman have not created each other, but they are there already united from beginningless time (1 59.) It is this Karman that brings about the various conditions like bondage, etc., for the soul; and it is Karman that fashions body and other accessories of the spirit (I. 60, 63, etc.). There are eight kinds of Karmas that obscure the nature of and mislead the spirit (I. 61, 78) The stains of Karman are burnt by the fire of meditation (1. 1, 3).
The Spirit and Super-spirit-The Ātman himself is Paramātman, but he remains as Ātman because of special Karmas; as soon as Ātman is realized by himself, he is Paramātman, the divinity (II. 174). In view of their essential nature the ego and the Paramātman are the same (I. 26, II. 175, etc.). Though Paramātman lives in body, he will never be one with the body (I. 36). When Ātman becomes free from Karman, which is of eight kinds, he develops infinite happiness which is not obtained by Indra even in the company of crores of nymphs (1. 61, 118).
Ātman and Brahman in Upanişads-Ātman, which indicated breath in early Vedic literature, implies in the Upanişads a Universal soul of which the individual soul is merely a miniature. Then follows the conception of unitary Ātman which is the source of everything else.1 Ātman is as much a cosmic principle as the Brahman both of which are used as synonyms in many passages. Ātman is conceived as the Reality, everything besides being an illusion only. At times the acual agency etc. are attributed to Bhutatman who under the influence of Praksti becomes manifold. As a lump of iron, when buried in the bosom of earth, is reduced to earth, so the individual Ātman is merged into Brahman. It is through delusion that the human self, the self within us, considers itself as an individual; but in fact it is identical with Brahman, the impersonal absolute. There is neither the duality nor the plurality of the self, but every personal self and impersonal Brahman are one and the same. Brahman is a magnanimous and allpervading presence which permeates the self as well as non-self. Brahman is the only All-personality; he represents an universal, abstract and impersonal presence. This Brahman originally meant a Vedic hymn, the powerful 1 Chandogya, VII. 26.