Sambodhi 1972 Vol 01

Author(s): Dalsukh Malvania, H C Bhayani
Publisher: L D Indology Ahmedabad

Page 60

I G Kalghatgi
he saw the vision of Siddhartba as one to be the Buddha, and sad because he saw that he would not live to see that glorious day This need not be tiken us mere fable It has a great sigoificance in presenting the experience of a seer And, "Oh Agnibhuti, Karma is pratyakşa to me, the omnicient being, just as your doubt is pratyaksa to me"
IV The problem is how to escape from the bonds of Karma In anclent India philosophers referred to it in various ways The Mimams school has found out a way for obtaining the release from the bonds of Karma by giving instructions for performiog certain types of acts Acts are divided into three types (1) Netya (dady acts), like Sandhya (2) Nalmıttıka (occasional) like performance of rituals and worships on special occasions Both these kinds bave to be performed (3) Kamya are actions motivated by destres and impulses Then there are acts which are to be problbited nışıddha as they are motivated by desires and impulses By performlng the kamya actions one has to take a series of births according to the effects of Karma accrued and has to experience the effects la these births These also should not be perforined as they bring the loflux of Karma One has to balance the effects of Karma by performing some actions like Nilya and Nalmuttika and avoiding Kamya and Nişiddha actions The prärabdha karma is exhausted by it being experienced in this life Whon suffering in this world, 10 heaven and hell ace exhausted, the Aiman reaches the state of rolease Thla 18 the karma mukli, and nalşkarmya sıddhı But the Vedantina do not think that by naiskarmya one succeeds in reaching the goal ag Nalşkarmya does not result from abstenance of actions nor does one obtain release by glving up actiong 1 Moreover, sancita Karma cannot be exhausted in this way becauso of tho effects of two contrary sancıla Karma like heavenly happiness and anffering in bell, and it is not possible to experience both at the same time Sometimes mori torious actions previously performed by a man walt for fruition until he has escaped from the pain of this wordly lifo Therefore, the Vedanting ady that by the Mimamsx way the release is not possible, Dor is it possible to give up action altogether as no one can even for a singlo moment escape karma (action in the world altogether 61 The only may to escape from the wheel of life is by jhana, knowledge in the sense of the realisation of the identitly of the self and the absolute In this sonse karmana vidyale jantuh, vidyaya tu pramuoyald 18 to be understood All Karma is reduced to ashes in the fire of knowledge o As the sced which has been burnt does not take root, so the Karma which has been destroyed by Inana
60 Vibesīvasyaka Bhagya, Ganadharavāda, 1611-1612 61 Bhagavadgria, 34 82 Ibid 63 Ibid