Theory of Karman in Indian Thought

SR No.: 011109
Original Sutra Author: N/A
Author: Koshelya Walli
Publisher: Bharat Manisha
Publication Year: 1977
Total Pages: 377
Language: English
Classification: Book_English
File Size: 17 MB

Page 113

CHAPTER 111
CONCEPTS OF KARMAN IN THE EPICS
In the Post-Vedic Sanskrit literature the place of two Epics Rāmāyaṇa and Mahabhārata is unique. Looking into these two great works, it seems to us that the concept of Karma dominated the minds of thoughtful people in those days. There are two aspects in which the Karma doctrine is generally viewed. In one aspect Karma is looked upon as the moral voluntary act performed by men, considered as merit or as demerit, as the case may be. Merit or good Karma gives rise to good results in the · form of enjoyments. or pleasure, while evil Karma produces bad
results in the forms of suffering and praise. This sort of fructification of Karma in the form of happiness and misery is held to be true not only in the present life but also in the lives to come. Hanuman? in his address to Tárā says that good or evil deeds fructify in happiness or sorrow. • This is a clear evidence of the belief that Karma produces its results not only in this life but also in the same way as the · experiences and happenings of the present life, good or bad, aie
due to Karmas done in a previous life., : : .. L. Thus this concept of Karma was known to Rāmāyaṇa as we have it. The other aspect of the doctrine of Karman was what is usually considered as Daiva. Daiva is distinguished from Puruşakāra or Pauruşa. Puruşakāra implies human effort whereas Daiva has the sense of certain fruits which are supposed to be due to the action of the gods. In reality however, these fruits are borne by one's own Karmas in an earlier life stored up as unseen forces as merit or demerit and controlled by the Devas and
1. Rāmāyaṇa, Kişkindha Kandı 21.2
गुणदोपकृतं जन्तुः स्वकर्मफलहेतुकन् । अन्यग्रस्तदवाप्नोति सर्व प्रेत्य शुभाशुभम् ।।