Theory of Karman in Indian Thought

Author(s): Koshelya Walli
Publisher: Bharat Manisha

Page 32

: [ 18 ] The example of leech ( Feiteit ) is given. In this connection it is stated that as one does so one becomes. A good doer becomes a saint and an evil doer becomes a sinner. Merit is attained by good deeds whereas sin is attained by sinful deeds.2 In this context an old Śruti is quoted according to which being attached, a man together with the work, attains that result to which his subtle body or mind is attached. Exhausting the results of whatever work he did in this life,3 he returns from that world to this for ( fresh ) work.
That the doctrine of Karma and its consequence received the most serious attention of ancient · Indian thinker is evident from various contexts in the earlier Upanişads. In this connection 'we are reminded of pascāgnividya ( ftafel ) as described in the Bịhadāraṇyakopanişad4 and Satapatha Brāhmaṇa.5 It is said that Svetaketu Āruneya of Gautama Gotra went to Pravāhana (Jaivali). Pravāhana asked the boy “Did your father teach you regarding a man's departure from this life.
(b) Do you know the Vyāvartana or the return ? (c) Do you know the Vyāvartana of Devayāna and
Pitryana. (d) Do you know why the other Loka is not filled ? (e) In which oblation that is offered, the water becomes the
yoice of a person, rises up and speaks ? . 1. Běhagūranyakopanişad IV. 4,3. Ja Ty Ty. Falysil, TUFFS 1791,
__ अन्यम् आक्रमम् आक्रभ्य आत्मानम् उपसंहरति, एवम् एवायम् आत्मा, इदं शरीरं - निहत्य, अविद्या गयित्वा, अन्यम् आक्रमम् आक्रम्य, आत्मानम् (उपसंहरति)। 2. Běhadăranyakopanişad IV.4.5--Teht getaret qe Hafi-F et
साधुर्भवति, पापकारी पापो भवति । पुण्यः पुण्येन कर्मणा भवति, पापः पापेन । 3. Bịhadāraṇyakopanişad IV. 4.6--1977: shula. fast at
निपक्तमस्य । प्राप्यान्तं कर्मणस्तस्य यत्किचेह करोत्ययम् । तस्माल्लोकात्पुनरैत्यस्मै
लोकाय कर्मणे ॥ 4. Bịhadáranyakapan:şad VI. 2. 5. Satapatha Brāhmaṇa. 6. Brhadaranyakopanişad VI.2.2- lezt a fĒ füsi fa, 316 sta 19171