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however, possesses some degree of knowing capability. This is true even of one-sensed beings. If a soul could lose that capability altogether, it would turn into a lifeless substance.
Every soul is thus imbibed with the properties of everlastingness and consciousness; no soul can be devoid of that. The worldly soul is not conscious of its capabilities, because those capabilities are not manifest at present and stay latent. The soul seems to have forsaken the same and stays with the illusion of being devoid of those capabilities. Illusions are, however, not true. If a traveler, for instance, pursues a mirage in search of water, he will never get it. The earlier he gets disillusioned, the better would it be for him.
Similarly the worldly soul stays in illusion about itself. By its wrong perception and identification with the body, it considers itself as mortal and devoid of knowledge. Therefore it tries to gain knowledge from the external sources. Even those, who look for the soul, tend to identify it with the sense organs or with respiration, etc. Only a few go ahead and undertake meditation for realizing the soul.
During meditation if one happens to see a bright light or such other phenomena, he may think of having realized the soul. But most of such experiences occur out of fantasy. Such fantasies cannot lead to the true objective. One should therefore be careful and not be carried away by any of them. He should make every possible effort to stay away from all the illusory impressions and try to realize the true properties of soul. To be awakened to the natural properties and to stay continually aware of it amounts to liberation. Therefore it is said here that the way, one realizes his true properties of everlastingness, consciousness, purity, etc. without any illusion, constitutes the path of liberation.
Karma Anant Prakärnän, Temän Mukhye Äth; Temän Mukhye Mohaniya, Hanäy Te Kahun Päth.
Karmas are of infinite types, of these there are mainly eight; deluding Karma is the principal of them. Let me show how to destroy it. (102)
Explanation & Discussion:
Every activity, whether it is physical, mental, or verbal, results in Karma. Since each activity has its own peculiarity, there can be as many types of Karma as the number of activities. There could thus be infinite types of Karmas. The seers have specified 148 (Another version states 158) categories of Karma. All of them can, however, be classified in 8 broad divisions. Four of them are called Ghäti, in the sense that they
