________________
CHAPTER FOURTEEN
Karma
In the logical development of the Hindu philosophical systems, the doctrine of Karma occupies a conspicuous place. The earliest effusions of the Aryan people, when we first find them settling on the bank of the Indus, are prayers to nature-gods, invoking them to protect themselves and their flocks and to help them in conquering their enemies. Their ceremonial consisted of offerings of oblations to the manes of deceased ancestors, sacrifices to the powers of nature and praises of the benign forces which they had personified. This, the later Hindus called the Karma-marga, the path of works, in contra distinction to the Jnanamarga the path of knowledge. The Upanishads and the Bhagavadgita treat of Karma in the above sense and the sense of duty. The Dharma-sastras prescribe many ceremonials and duties under the head Karma. The Vedanta sharply distinguishes the Karmamarga from the Jnana-marga.
One of the truths of Philology, which strikes us more than others, is that a word continually develops in ideas with the advance of culture and civilization. The Greek philosopher Heraclites uses the word "Logos" in the sense of the reason of the world. His analysis of the world ultimately leads him to the principle of Becoming, Change. In his view, this change is
www
173
Jain Education International
For Personal & Private Use Only
www.jainelibrary.org
