________________
( 184 )
continued to stay on the summit of Mount Meru in Nirvikalpaka Samadhi.
Parecchā Supta-It is illustrated in the life of Rāma Candra as a result of the infusion of spiritual energy ( Śaktipāta ) on him from Vasistha. I
PATAÑALI'S CONCEPT OF KARMA Patañjali has evolved a definite scheme of karma in his Yogasutra which the commentator Vyāsa has carefully elaborated. It appears that the word karma as ordinarily used in Sanskrit literature in the sense of action in general or as mere movement has a technical sense bearing a moral or even spiritual significance.
The constant activity of mind and senses and of vital principle, which result in change of state is karma. This activity may be voluntary being the effect of free will of the doer or may be due to the spontaneous action of an organ, or it may be done unconsciously and under the pressure of organ in which case there may be an attempt to resist the impulse.
The former is Puruşakāra. Such action depends on the will. The latter is known as Adrsta. It does not depend on one's will but has to be done of necessity.
According to Sā!nkhya yoga, the entire creation is the outcome of a contact of the human soul with primordial matter. As to when or how this contact took place, nobody can say; for there is apparently no justification for this contact as the soul by. its nature is immaculate consciousness and nature though mobile or unconscious. The only logical justification for this combination is non-discrimination ( aviveka ) of the essential difference of the two. This non-discrimination is Avidyā or ignorance.
It consists in 10n-perception of the Truth and the resulting distorted perception. Worldly life is a natural outcome of this vicious perception. This avidyā is the root of all kleśas and 1. Vide Yogavāriştha, Nirvani Section, l'ūrvārdha.
