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

Page 97

[ 83 ] from Máyā and rests in it during cosmic destruction. It is mainly three-fold viewed as mental, physical and vocal. Mental springs from the mind and is either good or evil. The vocal is connected with speech and is either good or evil. So the physical is also two-fold being good or evil. This Karma looked at from another point of view is classified under a three-fold category namely Adhibhautika or physical i. e. material, Ādhidaivika connected with the higher power or Devas and Ādhyātmika as connected with the Ātmā. Karma is further subdivided into five classes namely Laukika, Vaidika, Ādhyátmika, Adhimărgika and Mantra. (miah, afash, 37/ETIH, TIRTITS, #77). The Laukika Karma is illustrated in good works like the digging of tanks, wells etc. for general welfare. The Vaidika Karma is illustrated in Jyotiştoma etc. The Adhyatmika Karma is generated from a sense of dispassion Vairāgya etc. The Ādhimärgika Karma is identical with yoga and the Mantra Karma is known as Vijñāna. All these five kinds of Karma produce under different circumstances, worldly pleasure and pain and should therefore be regarded as'a Paša or source of bondage to the soul It is held that like the other sources of bondage namely Āņava and Māyā, Karma has to be destroyed so that Moksa which is the revelation of the self in its supreme Divine Glory may be attained.
KARMA AND ĀCĀRA ACCORDING TO THE
SĀKTA TANTRAS A cursory glance at the history of Tantric Karma could suffice that according to the Tantras, Karma of a particular Sadhaka depends on the nature of his affiliation to a particular mood or approach to the Divine. In Tántric literature it is said that the human attitude in relation to way to supreme truth which is named Bhāva is different according to the nature and spiritual equipment of the aspiring soul. This attitude is technically called Bhāva and is differently classified from different points of view in different scriptures. The basic tripartite division which involves the three-fold nature of the human soul in relation to its