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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that he may be capable of rising above his so called atomic
condition which represents his self-made coating distin-guishing him from the rest of the entire creation. The true aim of man is not merely to destroy Karma but to destroy the radical ignorance which stands behind the origin of Karma. Hence the ideal of Kaivalya or Nirvāṇa in the sense of freedom from human limitations is not acceptable to a Tantric. . If this state is understood in the sense of dissociation from Karma and its basis, the true aim of a man according to Agama is to recover his lost divinity which he canno: effectively bring about simply by the destruction of Karma. The aim of human life as has been already pointed out is to attain a state of illum nation follo. wed by immortality which implies a state of tranformaticn of human soul into the Divine Essence.
Utapalācārya in his Iswarapratyabhijñā Kārikā and Abhinavagupta in his commentary on the same ( Vimarsini ) have tried to throw useful light on the question of Karmamala and all its implications. According to Utpalaz there are three malas or impurities named and described in this manner :
1. Āņava Mala òr Atomic impurity-This is the basic impurity of the Supreme Ātmā. This impurity is of two-fold in nature. The pura ātmā in its fulness represents two elements namely Bodha (ae) or awareness as well as freedom of action (Swatantrya ) combined as one entity. The atomic impurity mcans that there is a disturbance in the integrity of the supreme self implying a separation as it were of the two basic elements of the pure Atmā. In other words when Bodha ( awareness or consciousness ) is deprived of free action and when free action is deprived of consciousness. These are the two different forms of
1. īsvara pratyaghijñi Vimarsini Vyzkhya 111. 2. 4-5
स्वातन्त्र्यहानिर्वाधस्य स्वातन्श्यस्याप्यवोजता द्विधाण मलामिदं स्वत्वरूयापहानितः ॥ ४॥ भिन्नवेषप्रया व मायाख्यं जन्मभोगदम् । . कर्तबोधे काम तु नायाशक्त्यैव तन्त्रयन् ।।५।।