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

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highest reality is said to be Paramātmā or pure self which is perfect in nature. This is Paramartha or Supreme Reality. Unless and until one has a direct knowledge of Paramātmā all austerities and vows are meaningless, Faith, knowledge and conduct should be true but if they are not true and are influenced by Karma, sufferings of mundane life are inevitable. Kundakunda says that the Atmā undergoes various modifications by means of Karma. In chapter V,1 he speaks of Asrava as the inflow of karma in Jīva. It is further pointed out that mithyātva or wrong belief, avirati or non-discipline, kaşāya or passion and yoga or psychophysical complexes are means of two kinds of Karma-Dravya Karma and Bhāva Karma, namely material and psychical' karmas. The Bhāvakarma or the wrong impressions is inseparable from the Ātmā and abides in it. The Bhāya Karma produces in its turn the material karma. In this connection Kundakunda speaks of two kinds of Āsrava namely material and psychical. Drávyásrava or material ásrava means the inflow of material particles into the soul and give rises to Bhāvakarma but in the case of a person who has right vision or Samadşşti, there is no inflow of Dravyakarma into the Ātmā and there being no dravyakarma, Bhāvakarma does not arise. Thus no bondage is possible. It is only when the Bhāyakarmas develop in the Ātmā that the Ātmā is said to be in bondage. To the person who is gifted with direct knowledge there is neither Bhāvāsråva nor Dravyásrava for the reasons stated above.
This shows that it is not possible for new karmas to get root in to the soul of the jñānī but it is also true that all karmas of past lives do persist in the Kārman-body of the person. It is to eradicate these basic Karmic germs that the Jaina authorities prescribe a regular practice of the three jewels (Ratnatraya) in the form of faith, knowledge and conduct. It is only when the worship of the three jewels is not very strong that different karmas bind the soul. To a right believer karmaic inflow is practically
1, Samayasara by Ācārya Kundakunda, Chapter V,
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