Theory of Karman in Indian Thought

Author(s): Koshelya Walli
Publisher: Bharat Manisha

Page 89

[ 75 ] One most important characterisitic of Karma is that it does: not remain inactive even during the period of cosmic destruction. At that time though it does not produce any effect, it continues to mature (Vipāka) and this maturation is utilized during the period: of cosmic activity. When the cosmic destruction is complete, Karma continues to abide as a Saṁskāra in Māyā. It is an important point that Karma can by no means be destroyed until and unless its fruit is experienced by the doer.
The exponents of Siyāgama say that Karma of which the essential nature has been described above imparts Pravrtti or motion to the bodies, senses and objects within the area of the region covered by the principles of Māyā down to Kālāgni. This is a very important statement, as it shows that Karma exists and functions in the māyik world. Karma is eternal in the sensethat its stream is ever flowing. It is not eternal like the Ātmā. It is called pravāhanitya and therefore it is not possible to its beginning in time.
Karma is auspicious when it manifests the Punya or merit of the agent but when it stands in the way of mukti it is called Rodhi or the cause of mundane life. It should be remembered that even a virtuous act causes bondage. It is for this reeson that it is held that either the exhaustion of Karma or its equilibriation is needed before Divine Grace can be conferred on the human soul. by means of the process of Śaktipāta. It is at that time only that final emancipation is possible.
It is said in the Kiraņāgama that when the equilibriation is. effected under the influence of Kalāntara, Divine Energy with great intensity falls on the soul and the soul is initiated by the Guru.2 1. Mrgenda Agama-agiì faglehartlar arazigrani
मायायां वर्तते चान्ते, नाभुक्तं लयमति च ॥ 2. Kiraņāgama
समे कर्मणि संजाते कालान्तरवशान्ततः। . तीब्रशक्तिनिपातेन गुरुणा दीक्षितो यंदा ॥ सर्वशस्स शिवो यद्वत्" इति ।