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Updated: June 18, 2025
Now as the different personal souls abiding in the sun, &c., and connected with karman in the form of good and evil actions, are known already by Balaki, the term 'karman' met with in the next clause is clearly meant to throw light on some Person so far not known to Balaki, and therefore must be taken to mean not good and evil deeds or action in general, but rather the entire Universe in so far as being the outcome of activity.
The accumulated fuel heaped up by the power of karman, this the fire of wisdom alone can consume. Though the fame of our deeds reach up to heaven as smoke, yet in time the rains which descend will extinguish all, as the fire that rages at the kalpa's end is put out by the judgment of water."
The special kind of food, i.e. the special objects of enjoyment which belong to the different Selfs standing under the influence of karman cannot be meant here; for those limited objects have to be shunned by those who desire final release. A further question arises. If Vaisvanara is the highest Self, how can the text say that the altar is its chest, the grass on the altar its hairs, and so on?
As, moreover, the released soul has freed itself from the bondage of karman, has its powers of knowledge fully developed, and has all its being in the supremely blissful intuition of the highest Brahman, it evidently cannot desire anything else nor enter on any other form of activity, and the idea of its returning into the Samsara therefore is altogether excluded.
The souls merely cling to those plants which constitute the bodies of other souls; 'since the statement is as in the previous cases, i.e. because the text only says that the souls become plants as it had previously been said that they become ether, and so on. But in the text under discussion there is no such reference to karman.
This appears from passages such as the following: 'A man who is not pure is unfit for all religious work, and 'Him who is devoid of good conduct the Vedas do not purify. Karshnajini's view thus is, that the karana of the text implies karman. But only good and evil works, thus Badari thinks. This opinion of Badari, the author of the Sutra states as representing his own.
The soul whose knowledge is no longer obstructed by Karman freely enjoys all the different worlds in which the power of Brahman manifests itself and thus is fully satisfied.
For if, he argued, the ways of lust and hate and ignorance are able to produce a virtuous karman, then "hearing much" and "persevering wisdom," these, too, are born from lust, which cannot be. But if a man is able to cut down hate and ignorance, then also he puts off all consequences of works, and these being finally destroyed, this is complete emancipation.
A mon tour je leur demandai où ils alloient. Ils me dirent que leur roi venoit de mourir; que pendant sa vie il avoit toujours entretenu trève avec le grand karman, et que le jeune roi et son conseil les envoyoit vers lui pour renouveller l'alliance.
En traversant ses états j'ai côtoyé une autre contrée qu'on nomme Gaserie. Celle-ci confine, d'une part au Karman, et de l'autre
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