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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" It must be pointed out that these people generally known as Lokāyata people had different forms and were known under different names. They did not believe in Anumāna or inference as they were convinced that there is no possibility of Vyāptigraha. In the absence of Universal measure, logical deduction was an uncertainty. . Besides these people who had no faith in karma and a prior life and postmortem existence, all the philosophical religious systems were strong advocates of the doctrine.
The Lokāyata people used to say that what we regard as consciousness is really a product of a peculiar combination of the material elements and for this reason it is a property of the body which is a bundle of matter. It has no extra-physical existence either as an attribute or as a substance. For this reason when a man dies, nothing is left of him excepting his dead body. The question of paraloka or after-death existence or transmigration does not therefore arise at all. The moral qualities--merit and demerit have no significance for the future and has no bearing on an after life existence which is denied in this system. They say they are pleasure seeking people and they are securing objects of pleasure at any cost and enjoy life to its utmost. What to speak of spiritual life, they have no regard even for a moral life being confined to the present.
: In this connection, I should like to state that the views of the cārvāka school have been well summed up by Madhvācārya in the Sarvadarśana-saṁgraha, in some short statements which confirm the views stated above,
1. पृथिव्यादीनि भूतानि चत्वारि तत्त्वानि । तेभ्य एव देहाकारपरिणतेभ्यः किण्वादिभ्यो
मदशक्तिवच्चैतन्यमुपजायते। तेषु विनष्टेषु सत्सु स्वयं विनश्यति । तदाहुः-विज्ञानवन एवैतेभ्यो भूतेभ्यो समुत्थाय तान्येवानुविनश्यति । न प्रेत्य संशास्ति (१० २।४।१२) इति । तच्चतन्यविशिष्ट देह एव आत्मा। देहातिरिक्त आत्मनि प्रामाण्याभावात् । प्रत्यक्षेकप्रमाणवादितयानुमानादेरनङ्गीकारेण प्रामाण्याभावात् । अनादिलिजनादिजन्यं सुखमेव पुरुषाधः । न चास्य दुःखसंभिन्नतया पुरुषार्थत्वमेव नास्तीति मन्तव्यम् । अवर्जनीयतया प्राप्तस्य दुःखस्य परिहारेण सुखमात्रस्यैव भोक्तव्यात् । तद्यथा मत्स्यार्थी सशल्कान्त21