Navya Kammagantha v2.p18

v2.p18

ke lie ajñāna evaṃ rāga-dveṣamūlaka samājavihita śiṣṭakarma bhī adharmamūlaka pāpa karmoṃ kī taraha tyājya haiṃ aura unakā uccheda honā āvaśyaka hai|
jaba nivartakadharmavādiyoṃ ne karma kā uccheda aura mokṣa ko mukhya puruṣārtha māna liyā taba karma ke ucchedaka aura mokṣa ke janaka kāraṇoṃ ko niścita karanā āvaśyaka ho gayā| ataeva karmapravṛtti ajñāna evaṃ rāga-duṣajanita hone se usakī ātyantika nivṛtti kā mukhya upāya ajñāna-virodhī samyagjñāna aura gaga-dveṣa-virodhī samabhāva (samyakcāritra), saṃpama ko sādhana mānā tathā svādhyāya, tapa, dhyāna ādi upāyoṃ ko samyagjñāna aura saṃyama ke sahayogī rūpa meṃ svīkāra kiyā|
nivartakadharmavādiyoṃ ne jaba mokṣa ke svarūpa aura usakī prāpti ke sādhanoṃ ke bāre meṃ gaharā vicāra kiyā taba usake sātha ho karmatattva kā cintana bhī karanā par̤ā| unhoṃne karma, usake bheda tathā bhedoṃ kī paribhāṣāem̐ bhī niścita kī | kārya-kāraṇa kī dṛṣṭi se karmoṃ kā vargīkaraṇa kiyā| unakī phala dene kī śakti evaṃ kāla-maryādā ādi kā vivecana kiyā | karmoṃ kā pārasparika sambandha, ātmā kī śakti ādi kā bhī vicāra evaṃ isase sambandhita aura bhī jo kucha vicāra āvaśyaka the, sabhī kā kramabaddha vyavasthita vivecana kiyā| isa prakāra nivartakadharmavādiyoṃ ke karma-viṣayaka vyavasthita cintana me eka acche karmaśāstra kā nirmāṇa ho gayā| niśtakadharmavādiyoṃ meṃ vicārabhinnatāem̐ ___karmasiddhānta ke sambandha meṃ nivartakadharmavādiyoṃ kā sāmānya mantavya yaha hai ki kisī na kisī prakāra karmoṃ ke mūla ko naṣṭa karake usa avasthā ko prāpta karanā, jisase punaḥ janma-maraṇa ke cakra meṃ na ānā

For the ignorant and the society-prescribed customs based on attachment and aversion are also to be abandoned like the sinful karmas rooted in adharma, and their eradication is essential. When the Nivartaka Dharmavadis accepted the eradication of karma and liberation as the main purushartha, it became necessary to determine the causes that eradicate karma and lead to liberation. Therefore, since the tendency towards karma is born out of ignorance and attachment- aversion, the main remedy for its complete eradication was considered to be Samyagjnana, which is opposed to ignorance, and Samabhava (Samyakcharitra), which is opposed to attachment-aversion, and these were considered as the means. Swadhyaya, tapas, dhyana, etc. were accepted as aids to Samyagjnana and Samyama. When the Nivartaka Dharmavadis deeply contemplated the nature of liberation and the means of attaining it, they also had to contemplate the karma tattva. They also defined karma, its divisions, and the definitions of its divisions. They classified karmas from the perspective of cause and effect. They discussed their power to bear fruit, their time limits, etc. They also considered the mutual relationship of karmas, the power of the soul, etc., and systematically discussed everything else that was necessary in this regard. In this way, the systematic contemplation of the Nivartaka Dharmavadis on the subject of karma led to the creation of a good karma shastra. The difference of opinion among the Nivartaka Dharmavadis regarding the karma theory is that their general opinion is that by destroying the root of karma in some way or the other, one should attain that state from which one does not return to the cycle of birth and death.