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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impurity of the Ātma is the so called atomic impurity which compels the soul to assume an atomic character and give rise to the possibility of Maya and Karma.
There is much discussion in the Āgamas as to the method of destroying Karma. The usual view is that of the Siddhants school which holds that the Karmamala can be destroyed only after the origin of self-knowledge. According to the Siddhantins the Karma as an impure seed can only be destroyed by the action of knowledge imparted by the Guru. The Karma is believed to obscure the transparent purity of the Divine Eye in the human body. The Divine Eye or Shiva-Netra is the eye of Wisdom which reveals the Divine nature of the self, but Karma as a source of impurity from times immemorial obscures the pure vision. The Divinists conceive the Karmaic substance as the actual substance which acts like the cataract in the eye. The Āgama says that it is of the nature of a substance or Dravya and requires to be mature through time and other sources before it can be operated by the surgical weapon of the Divine Guru. The Monists however do not look upon Karmamala as a substance. The difference of approach within the two views lies in the fact that with one view it ( Mala ) is a substance and has to be removed when mature by some sort of action. The other view is that this impurity or mala is really ignorance and can be removed only by knowledge and not through action.
We thus see that there are different methods of destroying Karma through action or knowledge as the case may be. The ancient Tantric Dīkņā as is found in the Swacchanda tantral contains an elaborate scheme of destroying Karma including even prārabdha. It is pointed out in the Lakşami Kulārnava that Master or Guru who initiates the disciple enters into the body of the latter. In this connection it is further explained that Guru leaves his own body by means of the Pingalā nāļi (fara TTET ) and enters into the heart of the disciple. through
1. Swacchanda Tantra Pašala 4