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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this status which is attained. It cannot enter into any active participation in the work of Mahāmāyā which is possible only when the Mayic body of the person falls off. There are threefold functions in the spiritual world arranged in a graded order as Aiswarya (a), Bhoga (), and Laya (). In the first state a person functions like a creator with Supreme powers of controlling Māyā. This is the first opportunity when the Atma is a Siddhapuruşa, attached to the Suddha Vidya Tattva. He is engaged always in creative and protective activities in connection with the world of matter. He is one of the members of the adm inistrative machinery in the world of Māyā. Siddha personalities like him abound in the world of Suddhvidiya. They are the servants of humanity. They are free from Karma but are always engaged in the service of humanity, of course, working under the Divine Laws. Now this activity is possible only when the Spiritual body si free from the limitations imposed by the Mayic body. These lordly activities help him to get rid of the pure Samskāras existing. in him for service of the world. A time comes in due course when the pure Atmā feels disgusted even with these activities and passes on into a state of retirement in which they enjoy the Union of Divine Bliss without any creative disturbance of any sort. At this time they are said to be in the state of Bhoga other that of Lordship. But a time comes when even this Divine enjoyment with its supreme bliss pales into insignificance. It does not attract the self in a higher state of perfection. The Atma in this condition wants to be free from this enjoyment as well though it is supernatural in every way. In this state a higher state of perfection comes down upon him known as Laya or withdrawal from all action, In this way, the soul in the higher Mahāmāyā rises up from one stage into another until it becomes free from the action of all states. These different states are due to the function of Bindu or Mahāmāyā in relation to the soul, but when Bindu is transcended, the soul is above the three-fold layer of pure matter and enters the world of Parasamvit or Chitasakti. It is then converted into its original Śivatva which till now remained hidden under matter-pure or impure. Such a soul is known as Mukta Śiva