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Spiritual Enlightenment
Explanatory Remarks: Activities of mind, speech and body set in a sort of vibration in the very constitution of the self (atma-pradesh-parispandah) whereby the Karmic matter inflows into the soul. This influx, if it is Shubha or auspicious, brings Punya, meritorious Karman; if Ashubha or inauspicious, it brings Papa, demeritorious Karman. Whether there is Punya or Papa, it means that the presence of Karman is there. So the aspirant, who aims at liberation from Karmas by realizing himself, cannot afford to be attached even to Punya which leads the soul to heavens that are a part of Samsara. Punya is compared with golden fetters and Papa with iron ones: it is a very significant comparison. One who hankers after freedom makes no distinction between golden and iron fetters: he must cut both in order to be free. In that temperament which leads to liberation 'the very concert of virtues', in the words of Plotinus, 'is over-passed'.
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11. Imortance of Knowledge
Atman is an embodiment of knowledge which flashes forth in full effulgence in the state of Paramatman (I. 15, 33). Knowledge is the differentia of the Atman. (I. 58). When Atman is known, everything else is known: so Atman should be realized by the strength of knowledge (I. 103). Ajnana can never know Paramatman, the embodiment of knowledge (I. 109). Like stars reflected in clear water the whole universe is reflected in the knowledge of Paramatman (I. 102). No doubt, liberation is attained by knowledge: souls devoid of knowledge wander long in Samsara. The seat of liberation is not accessible without knowledge; the hand can never be greasy by churning water (II. 73-4). Attachment, etc. melt away by the knowledge of self like darkness by sun-rise (II. 76). Atman, the embodiment of knowledge, is the highest object for concentration; he who knows emerald will never pay attention to a piece of glass (II. 78).
Attitude towards the Fruit of Karman: The various
