________________
Räjgeetä
Karmabhäv can also be interpreted differently. Many people contend that they would like to avoid all sorts of defilement and proceed on the path of liberation, but previous Karma comes in the way and that does not allow them to go ahead. Such contention also amounts to Karmabhäv. They overlook the fact that the soul is imbibed with infinite vigor. The strength of Karma, however intense it may be, cannot stand against the rightly exercised vigor of soul. Not to exercise that vigor on the pretext of Karma is Karmabhäv.
On the other hand, some people feel too sure of their capabilities and remain action-oriented. They think that they can do whatever they like. They try to go by the slogan “Nothing is impossible’. It is true that the soul has infinite capability, but that is lying latent at present. One therefore needs to endeavor for manifesting the same. To talk of overcoming Karma, without manifesting the latent vigor, is to overlook the present state. Such undue reliance on one's capability is a different type of Karmabhäv.
Shrimad has virtually explained the entire path of liberation in this stanza. It states that the identification with t body is the ignorance of soul and that Karmabhäv is the root cause of worldly life. What is therefore required is to light the lamp of enlightenment, with which the darkness of ignorance can be eradicated. The rest of the description in this chapter is in elaboration of what has been said in this stanza.
કરણી હથિીની ફીની હિ d sizel DES ERU, Hame ay d.
cel
Je Je Käran Bandhinan, Teh Bandhno Panth; Te Käran Chhedak Dasha, Makshapanth BhavÄnt.
oven
1199||
Seoseeeeeeeeeeeeeeeeeeeeeeeeeeeeeeeeeeeeeeeeeeeeeeeeeeeeeeeeeeeeeeeeeeee
182
