Theory of Karman in Indian Thought

Author(s): Koshelya Walli
Publisher: Bharat Manisha

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to which they migrate but through Bhuvanaja kareera which they save to assume both in hell and in heaven. The function of tattva-śareera comes to an end when the experience of pleasure and pain in heaven and hell becomes unnecessary.
The mundane world consists of bodies, senses and objects. of human experience (Deha, Indriya, and Viṣaya ). All these are made up of matter, not in the elementary state of tattva but in the advanced state of Bhuvana. It is only with Bhuvanaja body that the fulfilment of karma becomes possible, for the Tattva Śareera as distinguished from Bhuvanaja śareera that is really
above the mundane life and is therefore never associated with the world of enjoyment and suffering.
From what has been said above it is clear that transcendence of Karma is really in a sense transcendence of inundane life. It should be remembered that according to the Agamas the highest achievment of a man is not only to enjoy or suffer the fruits of Karma but even to go beyond the fulfilment of Karma in every sense of the term. The demands of Karma compel a man to remain bound to mundane life either as an angel or a celestial or suffering like a hell-man in deep and dark dungeons. Even if the. Karma Samiskāra is wiped out or burnt down under the influence of Jñana or self-illumination, it need not be regarded as the supreme aim of human life as it is held in many other systems. The supreme end of a man is not to enjoy like a heavenly or a celestial being, not to have a super human powersenabling him to possess Yogic Vibhutis of a very high order.
The end of a human life is not according to the Agamas, to rise above pleasure and pain and remain poised in a sense of eternal rest in the consciousness represented by the Kaivalya state. The aim of man really is not freedom from misery as the Buddhists and several schools of Hindu and Jaina thought seem to indicate. The true aim of human life is to divinise human nature and to transform it so thoroughly that a man may become, in the long 'run endowed with Divine Status and Divine Power. The true aim of man's life is to perfect himself in such a way