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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who are descents from it. This is technically known as Samsa or Abhinnāmsa. In other cases when the descent apparently loses his connection with the source, the thread seems to be broken by the interception of maya. It is like the fall of water from the higher source in broken drops. This is called Bhinnāṁśa. This is the case of human soul (Jiva). In the former case the descent is technically known as Avatara. In the latter case however the descent is that of Jiva or human soul coming out like a spark out of the anvil. An Avatara in the true sense of the term may be the case of Amsavatāra or kalāvatāra. In both the cases the hidden connecting link may remain unbroken. An Amsavatāra represents a descent which is superficial in comparison with kalavatāra which is more intrinsic. Some veteran authorities are inclined to think that God as such being Omnipresent cannot be described as subject to a process of descent. His presence on the lower plane is as perfect as it is on higher planes. So what is usually described as divine descent is in fact nothing but the descent of a human soul enjoying union or Sayujya of God. In this case descent is that of a deified soul. Others are of opinion that though the question of descent does not apply to Brahma it may refer to Isvara who resides in a particular plane and may descend lower down if necessary. This is a disputed question and is approached by different thinkers from different points of view. In any case it is true that what reveals itself on the lower planes is altogether free from karma and the mundane world into which the descent takes place is characterised by and dominated by the infinitely completely karmaic forces.
E
In connection with our studies in karma doctrine, we have found that the way of departure of the human soul at the dying moment is different. These ways were known to the ancient Vedic people as well as they were subsequently known in post Vedic Hindu and other religious literature. Even in the oldest times, the well known two ways of departure were objects