Theory of Karman in Indian Thought

Author(s): Koshelya Walli
Publisher: Bharat Manisha

Page 30

[ 16 ] followed by Nivrtti as a rule though in exceptional cases both were harmonized and mutually adjusted as indicated in the statement of the Isa Upanişad.
This spirit of adjustment is discernible not only in the life of Vedic Society but also of the Vedic individual. Even the Sacrificial cult had a deep meaning behind it and to be properly intelligible had to be interpreted in a symbolical manner. · In a later age we come across certain tendencies. For example in the external worship (upāsana) of a deity, the so-called ex:ernal articles viz. Dhupa, Dipa. Fragrance, Flowers etc.2" we are supposed to interpret these symbolically, each representing a real inner principle e.g. Vāyu, Tejas, Prthví, Akāśa and Jala. respectively. It is not possible for me to undertake the detailed study of the question in this work, and we assume that in the Vedic age as in the later one, there existed what we call Adhikárabheda (aferrat) in man as well as in society. The meaning of a particular mantra to be properly appreciated has to be studied from a mystical point of view.
1.4) From the viewpoint of the present study we may take the Vedic culture as integral and uniform and we must consider the Upanișndic viewpoint as distinct in spirit from its earlier part.
In the earlier Upanișadic literature we have clear indications of the doctrine of Karma and of the allied doctrine of the after-lifeexistence and transmigration. It is said in Daharavidya3 ( Efem) that life on earth as well as life in the separate world beyond death depends on Karma not only in its acquisition but also in its duration. When the Karma is exhausted, life due to it is also. terminated.
1. in namamIsraeniş:11.
6. Chi Upins VIIT.
Casagam VIII1-6.
Flag
:
ft naamint