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annihilated the eight types of Karman, and having experienced the supersensuous bliss that passes understanding, the empirical self becomes completely bereft of any collyrium that may again cause bondage.
PARAMĀTMAN AS THE SUMMUM BONUM : Secondly, the ideal is also described as the attainment of Paramatman after one's passing through the state of Antaratman and renouncing the state of Bahirätman.10 These three states of the same self may very well be compared with the three types of attitudes as recognised by Dr. Caird: "Man looks outward before he looks inward, and he looks inward before he looks upward.' "The Bahirātman sees outward; when it becomes Antarātman, it sees inward; and when it becomes Paramātman, it is said to see upward. Thus the realisation of the Paramatman amounts to the realisation of the highest good. In other words, non-conceptual and perpetual meditation on the supreme self ought to be effected after abandoning the Bahiratman through the intermediation of the Antaratman; i.e., Bahirātman is to be of necessity renounced to attain Antaratman, which will in turn lead us to an unimaginable transformation into Paramatman through the medium of meditation and other practices of moral nature. Following Kundakunda, Yogindu," 12 Pūjyapāda, 13 Subhacandra,14 Kārttikeya15 etc., have endorsed this very statement. It will not be idle to point out here that in realising the transcendental self, the whole of existence is intuited on account of the spontaneous efflux of omniscience. The realisation of self and intuition of other substances are synchronal. It is the transition from the life of sense to the life of spirit, which is tantamount to achieving the immortal
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Spiritual Awakening (Samyagdarśana) and Other Essays
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