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Introduction
outside; therefore that condition itself from the Niścaya point of view is the cause of Mokṣa. This condition is a spiritual attitude which tolerates no more any contact with Karmic matter, and thus the Atman is Paramätman without being anything else.
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7. The Great Meditation-The great Meditation (Parama-samadhi) is defined as the elimination of all the mental distractions; and therein the aspirant is above auspicious and inauspicious attitudes (II. 190). In the absence of this great meditation severe practices of penances and the study of scriptures will not lead one to self-realization (1. 14, 42, II. 191). By submerging oneself in the pond of great meditation, the Atman becomes pure, and the dirt of round-of-rebirths, (i.e., Karman) is washed off (II. 189). As long as one is plunged in this meditation there is the stoppage of the influx and the destruction of the stock of Karmas (II. 38). Successful meditation does not so much consist in closing the eyes, half or complete, as in remaining steady without being prone to disturbances (II. 169-170); and it should be distinguished from mere utterance of Mantras, etc., (I. 22). The great meditation, which belongs to great saints, is like a huge fire in which are consumed the faggots of Karman (I. 3, 7); therein all the anxieties are set at rest and the pure (niranjana) divinity is realized (I.115). There are two stages of this great meditation the first that of Arahantas, wherein the four Ghati Karmas are destroyed and where the soul possesses omniscience and all-bliss, etc.: and then the second, that of Siddhas, where all the Karmas are destroyed at a stretch, where infinite Darśana, Jnana, Sukha and Virya are developed, and where one deserves such designations as Hari, Hara, Brahman, Buddha, etc., (II. 195-201, etc.).
Mystic Visions-Undoubtedly the constitution of Paramätman shines with the light of omniscience like the light of the sun enlightening itself and other objects: and the saints who are established in equanimity experience great bliss for which there is no parallel elsewhere (I. 33-35, 101, 116). Within a moment after self-realization there flashes forth a great light (I. 104). The speciality of self-realization is that the whole world is seen in the Atman (I. 100). The great divinity is seen to dwell, like a swan on the surface of lake. In the pure mind of the Jaanin (I. 122). The Paramätman shines forth like the sun in a cloudless sky (I. 119).
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Explanatory Remarks on the Great-Meditation-Here we get an enthusiastic description of Mahasamadhi without the technical details which we find in works like Jäändrṇava, Yogašastra, Tattvamusasana. etc. To achieve such a meditation in which Atman is realized as Paramätman the steadiness of mind is absolutely necessary: there should be no delusion, no attachment for Also compare Davvasamgaha 37 and Ghoshal's commentary thereon.
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