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Paramatma-prakasa
he is free and blissful being an embodiment of absolute revelation and knowledge. (202-3)
The saints that sincerely study Paramātma-prakāśa overcome all delusion and realize the highest reality. The devotees of this Paramātma-prakāşa attain that spiritual light which enlightens the physical and super-physical worlds. Those that daily meditate on Paramātma-prakāśa have their delusion immediately smashed, and they become the lords of three worlds. The competent students of Paramātma-prakāśa are those who are afraid of the miseries of Sarisära, who abstain from the pleasures of senses, whose mind is pure, who are devoted to Paramātman, who are intelligent in self-realization and who wish to obtain liberation (204-9).
This text of Paramātma-prakåsa, which is composed not (much) minding the rules of grammar and metrics, if sincerely studied, destroys the misery of the four grades of existence. The learned should not mind here the merit or otherwise of repetition; ideas are repeated for the sake of Bhatta Prabhākara. The learned, who have realized the highest reality, should forgive the author for whatever is said here, reasonable or otherwise. (210-12)
He attains liberation when flashes forth in his mind that Highest Principle, which, as an embodiment of knowledge, is meditated upon by great saints, which having no body dwells in the bodies of embodied beings, which is an embodiment of celestial knowledge, which deserves worship in three worlds, and which represents liberation.
Glory to that blissful omniscience which is a celestial embodiment of effulgence to those that have attained the highest status, which is a celestial and liberating light in the minds of great saints, and which cannot be obtained here by people who are given to pleasures of senses. (213-14)
d) Critical Estimation of P.-prakasa Occasion of Composition and Reference to some Historical PersonsBasing our conclusions on Brahmadeva's recension of the text, we find it definitely stated that P.-prakāśa was composed by Yogindu in response to some questions of Bhatta Prabhākara (1. 8: II. 211). Once Bhatta Prabhakara is addressed by name (I, 11) and often as vadha ( = vatsa according to Brahmadeva) and Jõiya (yõgin); and there are some indirect references to him as well which are made clear by Brahmadeva (1. 104, II. 1). Beyond that he was a pupil of Yogindu, we know nothing about Bhatta Prabhākara. Bhatta and Prabhākara are not two different names of two separate individuals as Pt. Premi passingly implied, but it is one name as Bhatta-Prabhākara, Bhatta being possibly a title. To quote a parallel case, Akalanka, the author
1 MDJG., vol. XXI, p. 17 of the Introduction.
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