Page Text
________________
1 64
1
Prāņa or Budhi. This condition is due to the fact that on account of period cosmic destruction, some of the pralayākala souls rest in pure unconsciousness while others rest in Prāņa or Buddhi. They are described as Abodharūpaharttārah. They are devoid. of bodies as well a sense organs. During the period of Pralaya they remain obscured in that condition but afterwards when the act of creation sets in, they become endowed with bodies and senses. So far as these souls are considered they are of course tainted with the primary or atomic mala ( Ānava mala ). They are also associated with Karma mala known as Dharma-dharma, merit and demerit in the form of residual dispositions ( Vásanā. Saṁskāra ). 1 hey have also sense of difference which māyeeya mala inyolves. Abhinavagupta points out in his Vimarsinī that there are two possible states of souls. One is Sávidyā and the other is Apavidya. The former condition is that of the souls who are in a state similar to dreamless sleep. Sușupti or dreamless sleep may be light or deep. When it is light, there occurs the condition of Sāvidyā and when it is very deep, the state is that of Apavidyā. It should bs borne in mind that even when Sușupti is Avidyā, it shuld not be regarded as a state of dream. In both the states of Sușupti, the common feature is that there is no conscio .sness of the Kārya and the Kárama-namely the physical body and the senses which is a common characteristics of Pialayākala.
We have thus tried to show that free activity may exist in a state of unconsciousness. It has also been shown that there is an. object of Karma mala that Māyāmala is optional that is it may or may not exist. It should be remained remembered that even when Anava and Karan impurities are absent, there may exist the pure object of Māyā mala. We are not referring to the case of souls technically known as Vidyeśwara. These souls regard the pure consciousness as their self and at the same time posse;s the sense of ego and consider themselves as active agents. These: souls are both omniscient and omnipotent. These are technically designated as Vidyeswaras. In the case of this class of beings,
| SR No. | 011109 |
| Book Title | Theory of Karman in Indian Thought |
| 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 |