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( 96 ) deba of its own. Ātmā is multiple and consequently Sükşma deha is also multiple. It should be remembered in this connection that though the Sukşma deha is multiple in nature like the Ātma, it is not all-pervasive like the latter. The immediate effect of a Sūkşma deha is a manifestation of Jñāna and Kriyaknowledge and action.
Now it is clear that the Sakşma deha represents an extraordinary tattvasarngraha. The 'Tántrists say that the creation of tattva ( tattva srsti ) is of a dual nature. It is Asādhāraņa or extra-ordinary or uncommon as well as common. The extraordinary creation of tattva is of the nature of Sükşma deha, but the ordinary creation of tattva is of the nature of Bhuvana. It should be remembered that there is difference between Bhoga and Bhoga. Sākṣma deha represents one kind whereas the experience of the tattvas, in the form of multiple Bhuvana etc. represent the other kind. It is shown that tattvas entitled Sūkşma deha sometimes enter into Bhuvanaja dehas under the influence of Karma-in this way partial manifestation of Jñana and Kriya is possible.
KARMA IN PARAMARTHASĀRA The results of Karma-good or evil arises through ignorance or false knowledge and hence dharma and adharma earned through ignorance are destroyed by Vijñana. Even the present Karma of a wise man (jñānī ) does not bear or produce fruits. As a seed free from coating ( Tuşā, Kambūka and Kingaśárka does not sprout, so the soul free from ĀNAVA MALA, MĀyĀ and KAIMA does not produce the worldly bondage (BHAVANKURA) Ignorance and worldly bondage, thus, are interdependent. A man free from doubt and error, his Punya and Pápa being exhausted is free from the knot of ignorance. Karma performed by a man of knowledge does not fructify in the form of birth as a burnt seed does not sprout. The Samkucita citti due to limited knowledge or Mithyā Jñāna and Bhāvanā of a future body according to Karma gets a body corresponding to Udbhūtakarma vāsanā. 1. Vide Paramārzhasāra, 53-67 :