Theory of Karman in Indian Thought

Author(s): Koshelya Walli
Publisher: Bharat Manisha

Page 86

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It is thus clear that the state of Vijñānākala is considered to be a well considerate state to some thinkers because it is free from the seeds of Karma and is therefore free from the possibility of incarnation on the mundane planes. In view of this, the Vijñānakala state is certainly higher than both the Pralayakala and Sakala. This state is free from of course, from the ordinary point of view, from the possibility of the descent and is therefore coveted by some, but it is pointed out that there is no Karma and no re-birth. It is not really a very high spiritual condition; for in this condition, the Atma is free from the mundane trouble, indeed, but, it does not realise its oneness with Śiva. This realisation of oneness with Śiva is possible only on the realisation of SuddhaVidya which is the result of Divine grace and Divine grace alone.
In the Matanga and Svayambhuva Agamas, it is plainly stated that physical bodies, the objective world and instrument of knowledge and activity are all due to Karma. According to the statement of Svayambhu, Karma is the instrument of body, objects and Karana.1 The Mṛgendra text describes the property of Karma in a beautiful manner.
This shows that Karma in the view of the Agamas as in the view of other systems is considered to be a (Guna) quality. The reasons for this view are the following:
1. It represents a partial aspects of the substance, it is varied in character. It is short-lived and it pertains a particular puruşa and not a common property of all the puruşa and that it is continuous. Nārāyaṇa-Kantha points out that the bodies,
1. Svayambhu's statement
कर्मतश्चशरीराणि विषयः करणानि च ।
Aghoras vacharya in his Deepika
यो यः चिदात्मनः भोगसाधनेन देहादेह संयोगः, तस्य तत्त्वादि संयोगस्थेव उपाद्यतात् केनचित् सहकारिणः भवितव्यम् । यत् तत् सहकारि तत् कर्म 1
Migendragena
तस्य प्रदेशवत्तित्वात् वैचित्र्यात् क्षणिकः ततः । प्रतिपुङ्गनियत्यात् च सन्तत्वात् च तद्गुणम् ॥