Theory of Karman in Indian Thought

Author(s): Koshelya Walli
Publisher: Bharat Manisha

Page 71

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Baindava Śareera') (anda FC) received from the Divine Source in consequence of grace received and the impure body made of Māyā due to the maturity and functioning of the Karma seeds still left in him which compel him to assume a Máyika body corresponding to the plane of his Karma by means of which he works at Karma as before. The existence of the impure body of Māyā enables him as a Guru to function on a corresponding plane of Māyā. This shows that adhikára consistent with the Divine Administrative machinery is possible in the impure body of Māyā provided that Malapāka is sufficiently high enabling him to receive the divine Grace and assume a pure body consistent with the status of a Guru. This of course is not possible in the case of a Vijñānākala source. In this context it should be borne in mind that even men with the impure bodies in the Sakala State may be blessed with Divine Grace. If this Malapāka is suficiently high these people have a double function to perform and they are distingnished from the Pralayākala souls receiving divine Grace by the fact that they are not converted into Bhuvaneswara as in the former case.
The operation of the law of Karma demands that every person has to work out the law of karma with two bodies both impure. Of these two bodies, one is called Tattvasareera. This is made up of the elementary Tattvas from Māyā below Kalā belon Kală down to the earth principle. This corresponds to the so-called Sakşma Sareera in other systems of thought. In Agamas such a Sareera or body is described as Tattvasareera Which is a permanent possession of the soul until the Karma is finally worked off, either through Vijñāna or discriminative knowledge between spirit and matter, chitta or achitta, or in the state of ignorance the process of the operation of Karma is going on. Usually the Tattvadeha or the subtle body is incapable of enjoyment and suffering; for it is not a Bhogadeha at all. It is simply the carreer of the human soul from one state of Bhoga to other.
What we know as the physical body or sthūla deha is in the language of Āgamas designated as Bhuvanaja Deha. It is not