Theory of Karman in Indian Thought

Author(s): Koshelya Walli
Publisher: Bharat Manisha

Page 37

[ 23 ]
Vidya. In both cases they are equally eligible for the right path. Śamkara quotes the Śruti according to which they (who are worshippers of Saguna Brahma)" attain the path of illumination whether their funeral rite is performed or not-by this indication they go through the right path.1
Samkara says that Urdhvareta Brahmacāri (garî ) goes by the Uttara marga or by the right path. The other is impure ( Àpūta ) on account of likes and dislikes consequent on a contact with fiends and enemies. Moreover he has Karma
and adharma both.
(5)
KARMIC LAPS S AND THEIR EXPIATION
The law of Karma is by virtue of the nature a law of justification or of atonement. Papa in any of its forms implies, a violation of the principle of equilibrium existing in the nature of man. The violation ha: usually its origin in will and ignorance and in some cases may be unconscious. The defect which ensues, disturbs the purity of man in his mental, physical and social aspects. The scriptures lay down rules for expiation of all offences committed. The code of purification and penances (Prayaścitta) is an integral and very important part of history of Dharmasastra.
The Smrtis, the Itihasas and the Puranas contain an extensive discussion of the ways and means of removing the stain caused by the violation concerned. The principle of purification and its different ways form an important subject matter for Dharmasastra. Prayaścitta is the most widely used term for a purifying penance but in the Jābāla Smṛti we have a synonym for it in the word Kalyāņa.2
Angira observes that prayah means Tapah or penance and Citta means determination (Niścaya). This shows that the 1. अथ यदु चैवास्मि शव्यं कुर्वन्ति यदि च नाचिपमेव ' इति लिङ्गादुत्तरेण ते गच्छन्ति । -Sankara Bhasya of Chandogya Upanisad V. 10. 1. 2. Cf. Prayaścittaviveka, p. 10. '
"
'