Theory of Karman in Indian Thought

Author(s): Koshelya Walli
Publisher: Bharat Manisha

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ordinary cause must be inherent within the individual who has experience.
This is the basic idea underlying the concept of Karma. Generally we find it expressed in two forms in all religious systems. If a man for instance does good work or lives a good life, he is rewarded in heaven. An evil doer, or a bad man also in the same way suffers the consequences in hell. There is no question of transmigration. This is one form. It is not technically known as Karmavāda,
The doctrine of Karma, as it prevailed in India, is not satisfied with this. It asserts that in view of the fact as that life in heaven and hell however long it can not be eternal, it must have an end. In that case the question of rebirth on earth follows, except in those cases where absorption in the Infinity happens. In regard to hell-life also, as it cannot be eternal, it must have an end and when the end comes there must be rebirth-as men. on earth unless it be in the form of sub-human creatures. In this section in the following passages we shall discuss the question with reference to the Vedic and post-Vedic Smárta Literature,
( 2 ) It would be out of point in this context to discuss the character of Vedic culture proper. It is believed by some that this culture has assimilated within itself some elements of pre-Vedic or nonVedic culture and that traces of both the elements are extant in the Vedas. The word Brāhmana-śramana is a familiar term signifying the Vedic and the non-Vedic elements forming part of the Vedic culture. We look upon the entire Vedic culture consisting of varied elements as a homogeneous unit, though these elements may have their independent separate origin. There are reasons to believe that the inner and esoteric sense of the Sarilita and of the different acts described there in is inore profound than what appears at first sight.1 Had it not been so the
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Talc for instance the following mantra ( R. V.I.I.)
It is a simple