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It is stated that all these sufferings due to Karma may be removed by the Illumined Master who should be well grounded in the knowledge of Sabda-Brahma as well as Para-Brahma.1 In verses 43 to 45, there is a brief account of Karmayoga. There is a reference to Karma, Akarma and Vikarma. It is said that Karma is intended to liberate one from the consequences of Karma.
It is added that one should follow the Karma enjoined in the Vedas but if one sticks to Vikarma, one is destined to pass from death to death. This Vikarma is described as Adharma. It is noted that if a person performs the Vedic Karma without attachment and surrenders that to God, he attains real Siddhi which is naiskarmya. The result of this is snapping of the knots of the heart. The way of action is described in certain verses. It is said in chapter IV, that the Rşi Nārāyana and Nara born of Mürtti, the daughter of Daksa, is still performing Karma that is capable of destroying Karma. This is known as Naişkarmya:4
In the same work5 there is a reference to three kinds of Karma as mentioned already, Sridhara Svāmī explains Karma as that which is enjoined with the Šāstras and Akarma is non-performance of the same Karman and Vikarma is prohibited by the scriptures. Again, there is a reference to Karmareņu i. e. the particles of Karma. Śrīdhara explains repu as vāsana. The vāsanās are the particles of Karma. These have to bė renounced. Besides these one has to increase the quality of Sattva by rejecting raja and tamas. It is after this that one attains Nirvāna just as fire is extinguished when fuel is burnt up.
It is said that the birth of the soul as a man is a very rare privilege. In the evolution of nature the earlier stages are
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1. Bhagavaia Puāņa 11.3.20_Verse 21 2. Ibid. Skandha XI, versc44. .. .... 3. Ibid. 11.3. 48 10 55. . . . . . . 4. Ibid. XI. 4. 3-6 5. Ibid. 11. 7. 8.
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