Karma and Rebirth

SR No.: 001546
Original Sutra Author: N/A
Author: T G Kalghatgi
Publisher: L D Indology Ahmedabad
Publication Year: 1972
Total Pages: 82
Language: English
Classification: Book_English, Karma, Philosophy, & Religion
File Size: 6 MB

Page 31

T. G. Kalghatgi
heated iron ball when immersed in water, absorbs water. But the first steps to the realization of the self is to see that all channels through which Karma has been flowing have been stopped so that no additional Karma can accumulate. This is samvara. There are two kinds of sanwara: Bhavasamwara which is concerned with mental life, and dravya-samvara which refers to the stopping of inflow of Karmic particles. This is possible by self-control and freedom from attachment. The practice of vows (vrata), carefulness (samiti), self-control (gupti), observance of ten kinds of dharma, reflection (anupreksa) and victory over the various obstacles like hunger and thirst and passion, will stop the inflow of Karma and protect us from the impurities of fresh Karma. Here, right conduct (caritra) is of help.
26
The next important task is to remove the Karma that has already accumulated. The destruction of Karma is called nirjara. Nirjara is of two types bhava-nirjara and dravya-nirjara. The Karma may exhaust itself in its natural course when the fruits of Karma are completely exhausted. This is called savi paka or akama nirjara, where no efforts would be required on one's part. The remaining Karma has to be removed by means of penance. This is avipaka-nirjara. The soul is like a mirror which looks dim when the dust of Karma is deposited on its surface. When the Karma is removed by Nirjara, the soul shines in its pure and transcendent form. It then attains. the goal of Mokşa. The Ghati Karma is first removed. Still, the Aghati Karma like ayu, nama, gotra and vedaniya have to disappear. Last of all is the final ayogi state of Kevala,
The influx of Karma affects the soul and brings bondage. The soul's activity (yoga) is due to its inherent energy (virya). The infinite energy of the soul gets imperfect expression by which Karma accumulates and affects the soul; and this imperfect expression of energy is responsible for the various processes of the karmic matter.
Karmic matter undergoes various processes due to the different types of activity. The Pañcasañgraha describes eight processes of expression of energy of Karma in its limited form, These processes lead to corresponding karmic processes. The soul activates karmic matter at every moment of its worldly existence and assimilates it with different types of Karma which express themselves in due course and bring the disabilities and defilement of the soul.
The influx of Karma (Airava) into the soul and the consequent bondage involve certain process like (i) transformation (samkramaṇa) of one type of Karma into that of another, (ii) endurance of Karma for a certain time (satta), (iii) endurance without producing the effect (abadha) and (iv) coming into effect (udaya). Transformation is a process by which the soul transforms. the nature, duration, intensity and extensity of Karma into those of another."
9. Karma Prakyti: Bandhanakaraṇa,