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Spiritual Enlightenment
space-points is coextensive with the body, but by his knowledge he pervades the whole space (I. 105). Atman should be meditated upon as long as being outside eight Karmas, as free from all the faults and as an embodiment of Darshan, Jnana and Charitra (I. 75). Souls should not be differentiated from each other: all of them are embodiments of knowledge, all of them really free from birth and death, all of them equal so far as their spatial extension is concerned, and all of them are characterised by Darshan and Jnana (II. 96-8).
Nature of Paramatman or Super-spirit: Paramatman dwells in Liberation at the top of three worlds, and Hari and Hara meditate on him: he is eternal, stainless and an embodiment of knowledge and bliss. He is above senseperception and free from merit and demerit or Punya and Papa (I. 16, 25 etc.). Pure meditation alone can realize him. The meditating saints, when they are established in equanimity, have this Paramatman revealed to them giving great bliss (I. 35). Paramatman cannot be visualized in a heart or mind tainted with attachment like an image in a mirror with soiled surface (I. 120). He represents infinite vision, knowledge, bliss and power (I. 24). Paramatman is in the world (at the top of it); and the world is there (reflected) in him (i.e. in his omniscience) and thus he visualizes both physical and superphysical words (I. 41, 5). There is no difference between Brahmans (Brahman = Paramatman) that form one class or type having the same characteristics such as absolute Darshan and Jnana (II. 99, 203). Paramatman is neither perceived by senses nor understood by the study of scriptures (Veda and Shastra); but he is the subject of pure meditation (I. 23). This Paramatman is also called Brahman, Para-Brahman, Shiva, Shanta, etc. (I. 26, 71, 109, 116, 119, II. 131, 142, etc.)
Nature of Karman: Karman represents (subtle) atoms (of matter) that stick into the space-points of souls that are infatuated with and tainted by sense-pleasures and passions
