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 334

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That Bphaspati was the propagator of this cult is evident from the following verse quoted by Madhva-अग्निोहोत्रं त्रयो वेदाः त्रिदण्डं भस्मगुण्ठनः, बुद्धि-पौरुपहीनानां जीविकेति बृहस्पतिः*।
They define swarga as identical with the pleasure consequent on embrace of a female companion ( 3 faktlar :). I hey define hell as a physical pain originating from pinching of thorn etc. They used to say that Iswara is not the name of God as conceived by people but is a name of the king or the ruler of the country. They used to think that mokṣa or emancipation is not due to knowledge but is due to the destruction of the body.
These materialistic philosophers were strong advocates of the doctrine of nature or Svabhāva. They used to say that as fire is hot by nature and water is cold by nature so all the varieties in creation are ultimately due to nature and not to karma. That this school of Carvāka is associated with the name of Bphaspati, does not seem to be an unfounded statement. For we know from an extensive study of ancient Sanskrit literature that there was
.
कण्टकान्मत्स्यानुत्पादत्ते स यावदादेयं तावदादेय निवर्तते । तस्मादुःखभयान्नानुकृलवेदनीयं सुखं त्यक्तुमुचितम् । न हि मृगाः सन्तीति शालयो नोप्यन्ते । न हि भिक्षुकाः सन्तीति
स्थालयो नाधिश्रीयन्ते । यदि कश्चिद्भीर्दृष्टं सुखं त्यजेत्तर्हि स पशुवन्मूखों भवेत् । * Sarvadarśapasamgraha
The exiract given in the footnote of page 113 sums up same of the view's of this sect :(i) There are only four elements. Ākāśa is not accepted. Out of these
four elements through a peculiar collocation which results in the formation of body, there arises consciousness. When this collocation is destroyed, death issues. This view is referred to in the Bịhadaranyaka Upanişad ( 2.4.12 )--fasthan ga garrant T ayf49., तान्नेव अनुविनश्यति । न प्रेत्य संघास्ति ।
The body as qualified by this consciousness is usually known as Alma. There is no justification for belief in Ātmā as distinct from
the body. (ii) Perception is the only Pramāņa. It is acceptable to the wise. (iii) Puruşārtha or the true object of human striving is wordly pleasure
such as that which is generated by embrace of a female co-partner
etc, etc, 1. Sarvadarśanasamgraha-Carvākadarśana,