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From another point of view which is practically similar to the last one it is believed that the intensity of the fall apd the action of time upon the fallen soul determines the moment when the coating is to disappear.
From every point of view the awakening represents a state when the binding power of karma or of ignorance has been reduced to its minimum. The beginning of the awakening and its last stage represents the degrees of the elimination of Avid yā and of the disappearance of karmans.
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In Indian philosophy we find that in almost every system of thought there is a special consideration for disinterested service of humanity and the world at large. We find expressions like Sarvabhūtahiterataḥ ( Falugarenca:) or Sarvabūtahita sukhāya (. Halatangani ) in the words like the Gītā and the early Epigraphic records. Service of the world may be considered under two heads namely service rendered by ordinary man as illustrated in philanthrophic activities or humanitarian activities etc. This is distinguished from service rendered by higher authorities who are responsible for the immediate administration of the worldly affairs. Good works done in the world by ordinary people in the way of Sevā are regarded as meritorious action and are naturally classified under the category of virtuous deeds. This is really speaking identical with Punya karma or dharma or kušala karma according to Šāstras. This sort of karma begets merit and helps the person concerned in the attainment of happiness or in the realisation of heavenly life etc. but there is a different kind of karma which is not in any way connected with the worldly life. This is what we have described above as cosmic karma or Adhikarika karrna.
It is well-known that the administration of the entire world is immediately in the hands of great souls who have shaken off the ignorance of māyā and risen above into the pure world of
