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Introduction
51
whole universe is reflected in the knowledge of Paramātman (1. 102). No doubt, liberation is attained by knowledge; souls devoid of knowledge wander long in Samsāra. The seat of liberation is not accessible without knowledge; the hand can never be greasy by churning water (II. 73-4). Attachment, etc., melt away by the knowledge of self like darkness by Sun-rise (II. 76). Ātman, the embodiment of knowledge is the highest object for concentration; he who knows emerald will never pay attention to a piece of glass (II. 78).
Attitude Towards the fruit of Karman-The various Karmas, when they are ripe, give their fruits. When the fruits are being experienced. he who develops auspicious and inauspicious attitudes incurs the bondage of fresh Karmas. But that equanimus saint, who does not develop any attachment when experiencing the fruits of Karmas, incurs no bondage and his stock of Karman melts away (II. 79-80).
12. Mental and Moral Qualifications of an Aspirant-This body, which is absolutely different in nature from the soul, deserves nothing but, criticism (I. 13, etc., 71-2). It is all impure and easily perishable; it gets rotten when buried and is reduced to ashes when burnt; so nourishment and toilet are a mere waste (II. 147-48, etc) It brings no happiness, but only misery, so an aspirant must be completely indifferent towards this body which is an enemy of the self (II. 151-53, 182, etc.). Attachment for everything external must be given up, and one must be completely engrossed in the nature of Atman (1. 15, 18). Vanity of physical and communal or social specialities has sway over only a foolish person (I. 80-3). All paraphernalia (parigraha), external and internal, like mother, house, pupil, etc., and like infatuation, etc., is a deceptive net-work that entraps and leads the Ātman astray (l. 83, II. 87, etc). To accept any paraphernalia after once it is given up is like eating the vomit (II. 91). Pursuing the paraphernalia with infatuation. the Ātman revolves in Saṁsāra (II. 122, etc). When the body does not belong to oneself, what to say of other things; family is a net-work neatly decorated by Death (II. 144-45). Everything else such as body, temple, idol, scripture, youth, house, attendants, etc., besides the Ātman is transitory; and as such one should not be attached to things other than the self (II. 129-32). Non-attachment is the highest virtue for a spiritual aspirant; so the mind must be curbed back from attachment, tastes and sights, etc., and concentrated on Paramātman (1 32, II. 172). The aspirant, the great monk, should be free from attachment and aversion; even a particle of attachment hinders self-realization; the attitude of equa. nimity (samabhava), which easily leads one to liberation, consists in eschewing these two (II. 52, 80-81, 100, etc.). It is merely a self-deception to pull out hair with ashes, if attachment is not given up (II. 90). Attitude of equanimity is a source of spiritual bliss, and it arises out of right comprehen
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