Theory of Karman in Indian Thought

Author(s): Koshelya Walli
Publisher: Bharat Manisha

Page 31

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It is also said that if a person departs from this life without knowing the Atma and what is known as true objects of desire (H), he cannot have a free movement in all the spheres of being, but in case of one who has realised (af) the Atman and also 'The true objects of desire', he has freedom of movement in all the spheres of life and existence.1
In the same Upanisad2 there is a reference to Sukṛti and Duskrti ( सुकृति, दुष्कृति ) as well as all kinds of Pāpmāna ( पाप्मान: ) absent from Atma or Brahmaloka. It is here clearly stated that in Brahmaloka which is eternally luminous (f) there is no day and night, no old age, no death and no sorrow.
The concept of Karma as implying Punya (merit) and Pápa ( demerit) was well-known in that age. The Chandogya Upanisad quotes an old traditional saying to the effect that a yogin is not effected by Punya and Pápa ( Merit and demerit ). In the Bṛhadaranyaka Upanisad3 a Smrti is quoted.
This shows a contrast between Karma and Jñana in so far as the former leads to bondage and the latter to emancipation. In another passage of the Bṛhadaranyaka Upaniṣad4 there is an interesting account of the process of a man's dying. It is said that at that time all the senses become united. The top of the heart (Agra) is illumined and the soul goes out by that light; the door of exit being one of the following-Eye, Murdha (head) etc. The ātmā leaves, the other prāņas also leave. The atma is Savijñāna ( a) i. e. has particular consciousness. Then it is said that it is followed by knowledge, work and past experience.5
1. Chāndogya Upanişad VII - 1 - 6 सर्वेषु लोकेषु कामचारो भवति ।
2. Chandogya Upanisad VIII-4.
3. Bšhadāranvakopanisad. II. 4 - 1 - कर्मणा भिद्यते जन्तुः विद्यया च विमुच्यते । तस्मात् कर्म न कुर्वन्ति यतयः पारदर्शिनः ।
4. Bṛhadaranyakopaniṣad IV. 4.
5. तं विद्याकर्मणी समन्वारभेते पूर्वप्रज्ञा च || Brhadaranyakopanisad 4. 4. 2.
2.