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 is noted that they are tainted with the impurity called Máyā in so far as they have a consciousness of bodies, senses and worlds of experience. Next to these two classes of souls, we have a third class of beings who are tainted with all the varieties of impurities. These souls are technically designated as mundane souls or Sażnsāras. They range from the highest gods to the lowest human being. They have all the three impurities in them but the principal taint which gives rise to their unceasing transmigration is neither the basic imurity nor the impurity of the Māyā. It is Karma alone which gives rise to their mundane conditionor Sansara.
It is said that the field of transmigration is co-extensive with the extent of mundane existence. The traditional view is that the eight kinds of Devas and five kinds of subhuman race--these fourteen varieties represent the field of Karmaic operation. The eight kinds of Devas include the Pisācas, the Raksasas, the Yakşas, the Gandharvas, the Devas connected with Indra and those who are connected with Soma, Prajāpati and Brahmā. The five kinds of sub-human creation are Paśu, Mrga, Pakṣī, Sarīsspa, and Sthāvara. Śrī Abhinaval Gupta's description of Samsāra demands the attention of the learned.
He points out that though Anava and Māyā impurities are not the immediate causes of mundane life, yet, without the Karmamala impurity, the other two cannot produce the various objects of existence like body etc, in the Vijñānākala souls and others?..
It may be pointed out in this connection that as associated with three malas. or two or one we have altogether seven kinds of souls in existence, so far as the main differences are concerned. 1. तनुकरणविषय संवन्ध एवं च वर्तमानो भविष्यस्त
इति अनवरत प्रवन्धतो वर्तमानः संसरणमुच्यते । 2. आणवयामामलो तु यद्यपि न कारणं संसारे तथापि कर्मेण विना तु देहादिविचित्र
भावाभिनिवर्तन । शक्तिशून्यौ कलादेशौ -- इति मुख्यं कर्ममलं संसारकारणं तत्र तत्र TeaTTa'l (Vimarsint III. 2-10)