Theory of Karman in Indian Thought

Author(s): Koshelya Walli
Publisher: Bharat Manisha

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that actions done in a previous life do reach the perpetrator without mistake.1
A close study of the Vedic and post-Vedic works (rutis and Smṛtis) reveals the fact that though transgression of law is punishable under law, the law in its general spirit of graceful fulfilment offer certain constructive suggestion, the practical acceptance of which may be partially or wholly under the -consequence of an evil action. Some of these suggestions refer to mental action and some to physical action and in the latter case some refer to vocal or some to direct bodily activities and others to action performed through the body.
ON THE MENTAL SIDE
The most important mental action is the active spirit of repentance ( Anutapa, Paścātāpa) for the sin committed. Manu2 Vişņudharmottara,3 Brahmapurana,4 Visnupurāņa,5 prayaścitaviveka, and other greater works lay great emphasis on Anutapa as the most important factor. Angira holds that constant repentance for the sins committed followed by a course of Praṇāyāma is a way to purification. In the case of repentance it may be noted that according to Manu thereare two successive stages in this act
(a) Repentance which produces freedom from sin and
(b) Purification which is caused by the resolution to abstain from the sin in future."
According to Angiras
1. Apastamba Dharmasūtra II. I. 2. 7.
Chandogya Upanisad 1II. 14. I. Bṛhadaranyakopan şad IV. 4. 5.
2. Manu II. 229-230.
3. Vişņudharmottara II. 73. 131-232.
4. Brahmapuraṇa 210-5.
5. Vişnupuraņi II. 6 to 40,
6. Prayaścittaviveka p-30
7. Apararka on Yajnavalkya p. 1231 says that paścatapa ete. entail small Kleśa while Prayaścitta means much trouble.
8. Añigira विकर्मणा तप्यमानः पापाद् विपरिमुच्यते ।