Theory Of Karman In Indian Thought

This document is a comprehensive exploration of the theory of Karma in Indian thought, authored by Dr. Koshelya Walli and published by Bharat Manisha. The book, a revised thesis for a D. Litt. degree from Allahabad University, aims to present a detailed analysis of the concept of Karma across various Indian philosophical and religious traditions, with a particular focus on Hinduism, Buddhism, and Jainism.

The author begins by defining Karma as a principle of action and reaction, forming the basis of Indian spiritual culture, deeply intertwined with the doctrine of reincarnation. The book systematically examines the concept of Karma through different periods and textual traditions:

Key Sections and Their Contributions:

• Introduction: Establishes Karma as a fundamental principle of Indian thought, explaining it as a law of action and reaction that justifies natural inequalities and human suffering. It highlights the concept of "as you sow, so shall you reap" and the possibility of transcending karmic limitations through spiritual liberation. The introduction also addresses the inherent belief in the cyclical nature of existence (no absolute beginning).

• Chapters I-IV (Vedas, Āgamas, Epics, Purāņas): These chapters trace the evolution of the Karma doctrine through foundational texts.

  • Vedas and Dharmaśāstras: Explores early notions of Karma, ritualistic implications, the concept of sin, and the role of expiation. It touches upon the pañcāgni-vidyā and the classification of sins, as well as the post-Vedic literature's detailed discussions on penances and purification rituals.
  • Āgamas and Tantra: Delves into the Tantric understanding of Karma, emphasizing the concept of divine grace (Anugraha) and self-concealment (Tirodhāna) as cosmic acts. It introduces Āņava, Kārman, and Māyeeya malas (impurities) and their impact on the soul's journey. The Agamas view Karma as a subtle matter obscuring the soul's innate purity, which can be removed through knowledge and spiritual practices.
  • Epics (Rāmāyaṇa and Mahābhārata): Examines the interplay between Daiva (destiny/divine will) and Puruṣakāra (human effort). While acknowledging the popular belief in an external Daiva, the Epics also emphasize that this Daiva is often the manifestation of past Karma. The Bhagavadgītā section within this chapter introduces Niṣkāma Karma (disinterested action) as a path to spiritual perfection, advocating action without attachment to results.
  • Purāņas: Presents the spiritual and religious culture of medieval India, highlighting numerous illustrated stories of rebirths and the causal connection between actions (Karma) and subsequent lives, states of existence (heaven/hell), and physical transformations. It details the concept of Karma-bhūmi (India) versus Bhoga-bhūmi (other regions) and the graded nature of heavenly and hellish experiences.

• Chapter V (Sāṁkhya, Yoga, Vedānta, and Other Systems): This chapter provides a comparative analysis of Karma within the major orthodox Hindu philosophical schools.

  • Nyāya-Vaiśeṣika: Views Karma as Adṛṣṭa (unseen force) and a quality of the soul, linked to Dharma and Adharma. It emphasizes the role of Īśvara (God) as the administrator of karmic fruits, necessitated by the unconscious nature of Karma.
  • Sāṁkhya-Yoga: Explains Karma as the cause of bondage stemming from Avidyā (ignorance) and the kleśas (afflictions like attachment, aversion, ego). It introduces the concept of uncoloured Karma (Aśukla Kṛṣṇa) as a means to spiritual progress and liberation.
  • Vedānta (Śaṅkara): Discusses the relationship between Jñana (knowledge) and Karma. While Jñana destroys accumulated Karma, Prārabdha Karma (karma already bearing fruit) must be experienced. Vidyāraṇya's work on Jīvanmukti Viveka is highlighted for its detailed classification of Prārabdha karma.
  • Purvamīmāṁsā: Identifies Mimāṁsakas as Karmavādins, emphasizing Karma as the reason for the world's existence.

• Chapter VI (Post-Vedic Literature - Miscellaneous): This chapter covers Karma in Ayurveda, literature (like Hitopadeśa, Pañcatantra, Carakasaṁhitā, Nītisāra), and works by prominent authors like Cāṇakya. It discusses the role of Daiva and Puruṣakāra, the idea of Jatismara (remembering past lives), physical transformations due to Karma, and the varying intensity of karmic effects.

• Chapter VII (Buddhist Concept of Karma): Focuses on the Buddhist understanding of Karma, emphasizing Cetanā (volition/intention) as the core of Karma. It explains the Buddhist cosmology of different planes of existence (Apāya Bhūmi, Kāmasugati, Rūpadhātu, Ārūpyā) as the results of Karma. The doctrine of momentariness (Kṣaṇavāda) and its implications for Karma are discussed, along with the process of spiritual evolution through meditation (Dhyāna) and the goal of Nirvāṇa.

• Chapter VIII (Jaina Concept of Karma): Presents Karma as a subtle form of matter (pudgala) that adheres to the soul due to passions (Kaṣāya). It details the Jaina path to liberation through the fourteen Guṇasthānas (stages of spiritual development) and the crucial role of Saṁvara (stopping the influx of Karma) and Nirjara (shedding of Karma) achieved through Ratnatraya (right faith, right knowledge, right conduct).

• Chapter IX (Critical Review): Synthesizes the findings, highlighting the universal acceptance of Karma in Indian thought, barring materialists. It contrasts theistic and atheistic approaches to Karma and Īśvara. It also discusses the challenges in understanding the beginningless nature of Karma and ignorance, the role of Svabhāva, Niyati, and Yadṛcchāvāda, and the differing views on Daiva versus Puruṣakāra. The book emphasizes that true Indian philosophy, across its diverse schools, supports the doctrine of Karma and the freedom of the will.

• Chapter X (Conclusion): Summarizes the book's findings, reiterating the pervasive influence of the Karma doctrine across Hinduism, Buddhism, and Jainism. It contrasts the materialistic rejection of Karma with its central role in other systems, acknowledging the differences in interpretation and emphasis but underscoring the shared belief in moral causation and spiritual emancipation. The conclusion also touches upon the differing roles of divine intervention and the concept of Avatāra.

• Appendices: Include discussions on reincarnation in early Christianity, the Theosophical Society's perspective on Karma, a philosophical letter on Daiva and Puruṣakāra, and the role of Karma in cosmic evolution.

Overall, Dr. Walli's book provides a scholarly and thorough examination of the doctrine of Karma, tracing its historical development, philosophical nuances, and practical implications across the diverse landscape of Indian thought. It highlights Karma as a unifying concept, central to understanding Indian ethics, spirituality, and cosmology.