Theory of Karman in Indian Thought

SR No.: 011109
Original Sutra Author: N/A
Author: Koshelya Walli
Publisher: Bharat Manisha
Publication Year: 1977
Total Pages: 377
Language: English
Classification: Book_English
File Size: 17 MB

Page 167

[ 155 1
SECTION 1X
THE DEVĨ BHĀGAVATA AND THE PRĀRABDHA
KARMA
The Devi Bhagavata has some very interesting notes on the prarabdha karma. It is said that even when the soul has a direct vision of the Supreme Mother and even when Māyā, Avidyā and other sources of mundane life are burnt down, the prārabdha Karma still continues and it continues till the moment of death. During this period, this soul enjoys the bliss of Jivanmukti i. e. liberated with body intact. Mokṣa presents itself to it as soon as the body falls off.1
In the same Purāņa, in the story of creation it is stated as elsewhere that creation is threefold -i. Celestial or Heavenly. ii. Tiryak or Animal and iii. Manuşya or man.2 A further classification of animals under the four classes Andaja or egg-born, Svedaja or Sweat-born, Udbhija or plants and Jarāyuja are born of uterus.s
Thus, as might be naturally expected, the Pauranic literature reflects in a nutshell the different trends of Indian religio-philosophical thought and different lines of its approach. In this connection we have stated above the prärabdha karma as found in the Devi Bhāgavata Purāņa. The discussion on Daiva and Puruşakāra etc. is found in the Matsya Purāņa.
It is said in the Matsya Purana that Daiva and Pauruşa are ultimately one and same thing. One's own karma alone in a previous life is known as Daiva and the action of present life is called Paurușa. Paurușa is therefore considered to be better and superior to Daiva. The Daiva when it is adverse may be overcome by Paurusa.5
1. Devi Bhagavata Purana III. 12 56-58
2. Devi Bhagavata 3.13.34
3. Devi Bhagavata Puraṇa-3.13.25
4. Mataya Purāṇa Chapter 221, varses 2-3 5. Ibid.