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Introduction
ally stainless and constituted of knowledge after burning the spots of Karman with the fire of meditation.
Then salutations are offered to hosts of Siddhas (i.e., the liberated souls) who are the embodiments of bliss and unparalleled knowledge, who have consumed the fuel of Karmas with the fire of great meditation, who dwell in Nirvāna never falling back into the ocean of transmigration though supremely weighty with Knowledge, and who being self-established clearly visualize everything here both the physical and superphysical existence. The devotional obeisance to great Jinas who are the embodiments of omniscience, omnivision and omnibliss and by whom all the objects of knowledge are enlightened. Lastly salutations to three classes of Saints, viz., Preceptors (Ācārya), Teachers (Upādhyāya) and Monks (Sadhu), who, being absorbed in great meditation, realize the vision of Paramātman. (1-7)
After saluting the five divinities Bhatta Prabhākara, with a pure mind, addresses Yogindu : "Sir, since infinite time we are in this Samsāra, i.e., the round-of-rebirths; not a bit of happiness is attained, but a lot of misery has fallen to our lot. We are tortured by the miseries of the four grades of existence, viz., divine, human, sub-human and hellish states of existence; so you instruct us about Paramātman, i.e., the Soul Supreme or Paramapada, i.e., the lofty status of liberation that would put an end to our miseries."(8-10)
Then Yogindu asks Bhatta Prabhākara to attend closely to his discourse that follows: The Ätman, i.e., the soul, the principle of life is of three kinds, viz., external soul, internal soul and the supreme soul. One should give up attachment for the external and then by knowing oneself realize the soul supreme which is an embodiment of knowledge. He is an ignoramus who takes the body for the soul. But he is a wise man who considers himself as an embodiment of knowledge distinct from the body and being engrossed in great meditation realizes the Paramātman. Realization of the self as an embodiment of knowledge and as free from Karman after quitting everything external : that is Paramātman. Thus it is the Internal by leaving everything External that becomes the Supreme. (11-15)
One should concentrate one's mind on the Soul Supreme that is respected in all the three worlds, that has reached the abode of liberation, and on which meditate Hari and Hara. Paramātman is eternal, untainted by passions and consequent Karman. He is peace, happiness and absolute bliss. He does not leave his nature and get changed into something else. He is Niranjana, i. e, untainted, having no colour, no smell, no taste, no sound, no touch, no birth and no death. He is not subjected to anger, delusion, deceit and pride; nor is there anything like a specific place and object of meditation for him who is all by himself. He is not amenable to merit and demerit, nor to joy
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