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Räjgeetä
The pupil now raises the fundamental question of liberation. Most religions do not believe in ultimate liberation. Some religions treat heavenly life as a goal, but that life does not last forever. It can be retained only for a limited period. Some others consider abiding in proximity with God as liberation. Vedänt specifies an ultimate liberation that consists of the soul being merged in the all-pervading Brahman. It means that the soul ceases to have its individuality in that state. Seeking such liberation thus amounts to seeking one's own extinction. In that case why would one feel inclined to seek it?
By now the pupil has grasped the philosophy of Karma and stands convinced that the soul acquires Karma and bears the consequences. He is now concerned about liberation, which can free the soul from the misery and unhappiness of worldly existence. The question that arises in his mind is, “If the soul goes on acquiring Karma, how can it be liberated?' It is observed that while bearing the consequences of earlier Karma, the worldly soul reacts favorably or unfavorably to those consequences and thereby begets new Karma. In that case how can there be any end to it? The pupil therefore feels that there cannot be any possibility of its liberation from the cycle of birth and death. That problem is presented in the following two stanzas.
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(કીલી કીધી તેમાં પરિણી (હિની ની ની
Karta Bhokta Jiw Ho, Pan Teno Nahi Moksha, Witwa Kál Anant Pan, Vartamãn Chhe Dash.
11871
The soul may be the acquirer of Karma and bearer (of consequences), but it cannot be liberated; infinite time has elapsed, but the fault (of acquisition of Karma) still continues to prevail. (87)
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