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Updated: June 18, 2025
When, therefore, he concludes 'that serene being, i.e. the soul, having risen from this body and having approached the highest light accomplishes itself in its true form, we understand that such 'accomplishment' means the final release, i.e. the cessation of all bondage, which is gained by the soul, previously connected with Karman, as soon as it approaches the highest light.
The fact is, that not even non-sentient things are, essentially or intrinsically, bad; but in accordance with the nature of the works of those beings which are under the rule of karman, one thing, owing to the will of the Supreme Person, causes pain to one man at one time and pleasure at another time, and causes pleasure or pain to one person and the opposite to another person.
They do affect it, since Brahman abides within the bodies which are in those different states. But Sutras such as I, 2, 8 have already declared that the highest Brahman, because not subject to the influence of karman, is free from all imperfections; how then can imperfections cling to it for the reason that it is connected with this or that place? In the following way.
There I saw, in a dream, Khwája 'Obaid-Allah, who said, "Pádishah Babar is at this instant in a village called Karmán; fly thither and bring him back with you, for the throne is his of right." Rejoicing at this dream, I related it to the big Khan and little Khan.... Three days have we been marching, and thanks be to God for bringing about this meeting."
'on account of the inequality of creation depending on the deeds of the intelligent beings, gods, and so on, about to be created. Sruti and Smriti alike declare that the connexion of the individual souls with bodies of different kinds divine, human, animal, and so on depends on the karman of those souls; compare 'He who performs good works becomes good, he who performs bad works becomes bad. Up.
In the case, on the other hand, of a soul subject to karman and not knowing its own essential nature, such connexion with a body necessarily takes place in order that the soul may enjoy the fruit of its actions quite apart from the soul's desire.
Owing to the wish of the highest, i. e. the Supreme Person, the essential nature of the individual soul is hidden. The Supreme Person hides the true, essentially blessed, nature of the soul which is in a state of sin owing to the endless chain of karman. Up.
How, we ask in return, can Brahman, the cause of all, free from all shadow of imperfection, omniscient, omnipotent, &c. &c., be one with the individual soul, all whose activities whether it be thinking, or winking of an eye, or anything else depend on karman, which implies endless suffering of various kind?
Now all these souls are deficient in insight into the true nature of the highest reality, their understandings being obscured by Nescience operating in the form of beginningless karman; and hence those texts only are fully useful to them which teach that there exists a highest Brahman which the souls in the state of release may cognise as non-different from themselves, and which then, through its own essential nature, qualities, power and energies, imparts to those souls bliss infinite and unsurpassable.
For no other being is connected with work; work, whether meritorious or the contrary, belongs to the individual soul only. Moreover, the generally accepted meaning of the word 'karman, both in Vedic and worldly speech, is work in the sense of good and evil actions.
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