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Since every activity can be termed as Karma in a special sense, unimpassioned knowing and witnessing by a pure soul can also be considered Karma. In that sense even the liberated soul would be Kartä of such Karma. Logically therefore it should bear the consequences, which it actually does in the form of experiencing the bliss. But the word bearing is a misnomer here. We can talk of the worldly soul as bearing the consequences, because it has the sense of doing something and of bearing the comforts or discomforts arising as the consequence of its Karma. The liberated soul, however, stays in perfect bliss. That can be treated as the consequence of staying within pure consciousness.
Bliss is thus the consequence of remaining within the true nature, which is availed by the liberated soul. But availing of that bliss is nonconceptual. While availing it the liberated soul has no concept of 'I',
me', or mine'. That non-conceptuality is the essence of absolute bliss. The question of bearing the consequence does not arise here. Since the liberated soul forever stays blissfully aware of its consciousness, it would simply be a formality to state that such a soul avails the said consequence.
Moksha Kahyo Nij Shuddhatë, Te Päme Te Panth; Samajävyo Sankshepamän, Sakal Märga Nirgranth.
Liberation is self-purification; the way it is attained is the path; the entire path of the disentangled Lord has thus been explained in brief. (123)
Explanation & Discussion:
Now the pupil turns to liberation and its path, the fifth and sixth Fundamentals. The Guru had said in stanza 113 that uninterrupted awareness of the Self is omniscience. Since liberation necessarily follows it, that itself was termed as liberation. The pupil has correctly grasped that concept, and therefore states that the perfect purity of soul is liberation. In other words, the infinite purity of knowledge, perception and bliss, which are the inalienable attributes of soul, constitutes liberation. As such, it is obvious that the way such purity can be achieved, is the path of liberation. The pupil feels exhilarated that the Guru has explained in brief the entire path of liberation, which was stipulated by the omniscient Lords.
The term Nirgranth denotes one who is disentangled, one who has no knots. Knots can be external as well as internal. Inclination towards and attachment for the body, relatives and other incidental situations are external knots; while anger, ego, deception, greed, etc. are internal ones. All such knots constitute bondage, and a spiritual aspirant should
