Theory of Karman in Indian Thought

Author(s): Koshelya Walli
Publisher: Bharat Manisha

Page 45

I 31 1 of those very deeds are ingrained in the doer and when he leaves this world, as a resultant of his previous deeds he is reborn accordingly.1 Kathopanişad allots the next birth according to the Karma of the person concerned.2
EXPIATION We now proceed to discuss the question of expiation. There are various opinions regarding expiation. According to some as a general rule, Karma-good or bad-cannot but have its effect. Hence expiation is useless, But according to some expiation should be performed to remove the effect of sins.3 Again, some are of the view that expiation can destroy the efforts of sins that are not committed intentionally. Manu and Yājñavalkya also confirm this view. In case of sins which are intentional or committed with knowledge there are diverse opinions. The sins committed intentionally are said to be worthy of being made free of results by performing various expiations according to Manu..
The sum and substance of Smārta view is that in case o intentional sins, expiation enables intentional sinners to become fit for association with people in society.? Beyond that the experience of hell-suffering cannot be averted in case of intentional
1. Chandogya Upanişad 3-14.1 379 e F T: gout FAST FÅcello
पुरुषो भवति तथेतः प्रत्य भवति स क्रतुं कुर्वीत् ॥१॥ 2. Kathopanişad 11.57 EITHER 94Erd 27toare ale :
स्थाणुमन्येऽनुसंयन्ति यथाकर्म यथाश्रुतम् ॥ 3. Gautama Dharma Sutra 3.1 3-6. 4. Manusmrti XI.4 5. 5. Yajõavalkya Smrti III, 226 6. Vasistha Smrti 22. 2-5; 20-1, 2
Manusmrti XI, 467. Yājā uvalkya Smrti III-226.
प्रायश्चित्त रपैत्येनो यदज्ञानकृतं भवेत् । कामतो व्यवहार्यस्तु वचनादिह जायते ॥