Why Give Up All Karma
Skandha XI. Chap. 12
This Jiva-Íshvara becomes manifest in the cavities (nerve-plexuses). He enters the cavity (called Âdhâra or prostatic plexus) with the Prana (energy) of sound (called Para). He passed through subtle mind-made forms (Pasyanti and Madhyamâ) in the plexuses called Manipura or Solar and Visuddhi or laryngeal and at last comes out as) very gross (Sound forms, called Vaikhari, consisting of) Mâtrâ (Measures, such as long, short &c), Svara (accents known as Udâtta or high, Anudâtta or low and Svarita or mixed; and Varna the (letters of the alphabet, ka, kha &c.)
(The ruling idea is that the teachings of the Vedas and the Smritis are conveyed in articulate expressions and are adapted to planes corresponding to articulation. But articulation is the last and grossest expression of Divine Sound energy. In man the highest manifestation of sound energy, the primal voice, the divine voice, the first Logos, is Para. It is the Light which manifests the whole Universe. In that highest plane of manifestation there is no difference between Light and Sound. The seat of this Light is Mûla-Âdhâra Chakra.
Coming down the line of material manifestation, this Divine Light, this Parâ Voice, become Pasyanti in the plane of causes, of germ thoughts, of root ideas, the Karana plane. The germs are transmitted in Man from birth to birth and in the Universe from kalpa to kalpa. They are the causes of the subsequent manifestations, whether individual or universal. The Parâ voice passing through the causal plane, becomes the root-ideas or germ thoughts.
In the next plane, the Sûkshma plane, the voice becomes the thoughts themselves or Madhyamâ.
The last expression of the Voice is the articulate expression, Vaikhari.
The Srutis and Smritis as written or spoken belong to the plane of lowest manifestation. They are governed by the root-ideas and ideas of the present universe, the root-ideas and ideas of the Rishis through whom they are manifested.
When you seek the unmanifested light of the Logos, the Divine Voice, or only the first manifestation of that Voice, what care you about the lower manifestations, the Srutis or Smritis, what care you about karma that pertains to the lower planes?)
In Akâsa, fire is only unmanifested heat (Ushman). It is manifested further down in the fuel. By friction in the fuel, it becomes a spark. Kindled by Ghee, it becomes a flame. Such is my manifestation also in this articulate Voice.
So also the senses of action (Karmendriyas) and of perception (Gnanendriyas), the faculties of Desire, Discrimination, and Egoistic perception, the thread-giving Pradhâna, the transformations of Satva, Rajas and Tamas are all my manifestations. (i.e. I am manifested through all of them).
Primally, this Jiva Íshvara is unmanifested and one. But being the resort of the three Gunas, being the generator (Yoni) of the lotus (of the Universe), He becomes in time of divided energy, and appears as many, even like seeds that have found the soil.
This Universe exists in Me, even as a piece of cloth exists in threads.
The essence of this eternal tree of the Universe is Inclination. It begets flowers (Karma) and fruits (the fruits of Karma). Two are its seeds (Merit and de merit). Hundreds are its roots (the desires). Three are its stems (the Three Gunas). Five are its trunks (the five Bhûtas, Akâsa &c). The branches produce 5 sorts of juice (Sound, Touch, Sight, Taste and Smell); the Ten senses and the mind are the branches of the tree. Two birds (Jivâtma and Paramâtmâ) make their nest on it. Wind, bile and phlegm are its dermal layers. Joy and sorrow are the two fruits of this tree. It extends up to the solar regions (for beyond the Solar system, the Trilokî, there are no rebirths.) The country loving Gridhras (in the first sense, vultures and in the second sense, home loving men of desires) partake of one fruit (sorrow). And the forest frequenting Hansas (in one sense swans and in the other sense discriminating men who give up desires) partake of the other fruit (joy).
He who, through the favor of his Guru knows the One as becoming Many through Mâyâ, knows the Truth.
Thus with the axe of wisdom, sharpened by whole-minded devotion acquired by the worship of the Guru, do thou calmly and steadily cut asunder the sheaths of Jiva and on attaining Paramâtmâ, do thou let go of the instrument itself.