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body abides in the world of Mahāmāyā on different planes either .attached to Suddha vidyā or to Iswara or to Sadasiva or even to a Higher Source. So long as it is attached to the Māyic body, during the period of its continued Bhoga which has to enjoy or suffer as a result of its past Karma, exactly like other persons. The possession of a supernatural body does not stand in the way of Bhoga consequent on Karma. The two lines run parallel to each other. Karma has its own laws and so has the grace. Divine Grace does not interfere with the activity of the Karmic law. If a person, in natural course under the influence of Viveka-Jñāna ceases to be attached to the body and follow the laws of Karma, then the result of this would be a separation of the conscious-self or Chidātmā from the unconscious nature to which it is attached. This process of separating the consciousness which is Ātmā from the principle of unconsciousness which is matter ends in a total bliss in which Chitta or Consciousness finds itself detached from Achitta or Praksti. The combination of this process of detach'ment will result in a sort of discussion of Chittá with matter
altogether. This may be a sort of freedom of Chitta from the -fetters of matter but it is not a prelude to the higher Divine State. It may be called Kaivalya or Isolation in which Chidātmā is established in itself as distinct from the self. But yet the Atmā does not realize its Divine Status. In this state Ātmā is eternally free from Karma indeed and it has not to reenter the tangles of matter to experience the fruits of Karma as in the mundane state, This state is brought about by jñāna which is identical with Suddhavidyat and comes down in its own way as Divine Grace but it is a jnana which is equal to discrimination of consciousness frorn matter. There is a smiliar state like this lower down which looks like Kaivalya but is far from it. It is a state of cosmic destruction which happens as a pe.iodic event and is technically known as Pralaya. In this site also the huma: soul is deprived of its outer embodiment in as much as its body, senses and mental equipment are all destroyed by Pralaya. It must
wamembered that in this state the Karma of the human souls is no: destroyed but is generally inactive on account of the
| 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 |