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long as one remains inclined towards the state of Karma and its consequence, the state of liberation cannot arise. Those two are mutually exclusive aspects. On account of one's Karma one gets a body, sense organs, etc. But all those aspects are temporary; they do not form the parts of the true Self. For instance, if some one asks me: "Who are you?" I would reply that, "I am Manu". That reply is right to the extent it shows my worldly identification, but that is not my true and lasting identification. Identification with the body arises out of ignorance about my true Self. Such ignorance constitutes Karmabhäv, which is considered here as comparable to darkness.
While giving that reply I should really keep in mind that the body, which is known as Manu, is a temporary phenomenon arising by virtue of some Karma. That is not real 'me'. I am the everlasting soul imbibed with infinite perception, knowledge, etc. If I stay with that concept, it is called Mokshabhäv. That is the right sense and is compared here with light. Darkness cannot be removed by hitting it with a club or any other instrument. It can be easily removed by lighting a lamp. Similarly the darkness of ignorance can be removed by lighting the lamp of enlightenment.
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 the 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.
