Dr. Samani Mangal Pragya
Adhyavasāya - A subtle level of consciousness, at which its interaction takes place with the karmic body. The commentator of Sūtrakṛtāṅga Cūrṇi answers the above question from the perspective of intensity of adhyavasāya of killer. He said that if it is assumed that if the bondage of karma depends on the size of the body of beings which have been killed, then definitely, there should be bondage of less karma in killing the small beings and bondage of more karma if the being is big in size. But, this belief does not seem to be appropriate. The intensity of adhyavasāya is important in the bondage of karma. According to this, if a person kills even a small creature with a great intensity of adhyavasāya, then, one gets bound with great number of karmas and if a big creature is killed by a person with mild intensity of adhyavasāya, he would accumulate less karmas. Hence, significance is given not only to the form of living beings but also to the intensity of passions in the killer.[1]
An act of violence that is done knowingly or unknowingly, with great or less strength- and all other such factors do affect the bondage of karmas and also stand as cause for bondage. Hence, while giving a thought to karma-bondage, the killer and the killed both have to be considered equally.
A counter argument put forward is 'if all the beings are equal, all possess equal soul-units then there shall be similarity in bondage while killing of any of the being.' Commentator (vṛtti) has opined that this statement is not acceptable. The soul is an eternal existent. Hence, it never dies. It can never be killed. Killing a being is nothing but separating a being from his body, senses and breath. So, the main cause of karmic bondage is the intensity of adhyavasāya. Identical violent deeds done with intense adhyavasāya or mild adhyavasāya cannot lead to similar karmic bondage. Definitely, there will be difference in the ratio in the bondage of karmas.
In the practical world too, we observe that a doctor operates a patient and his intention for sure is to cure the disease of the patient but it is possible that during operation, the patient feels pain or even dies due to some causes. Now, the problem is shall we consider the doctor responsible, for the pain or patient's death? Theoretically it demands analysis. In the practical world, it is assumed that the doctor is not at fault.
Totally opposite to this, if a person cuts a rope into pieces believing it to be a snake, he is sure to accumulate karmic bondage of violence, because his intention and adhyavasāya is in the state of violence. So, the main cause in the process of karmic bondage is - strong, mild or neutral adhyavasāya. In this context, the example of 'Tandula Matsya' is very significant.[2]
