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exhausted and it cannot be ctperienced at once as some portion of it may bear bad and some good effects For instance, some may produce effect in the 'starga' and some in the 'navala' and therefore they have to be experienced at dullerent times but all that Karma has to be exhausted that part of the Sun i han a which begins to operate is called 'Prarabd ha Karma The Tedaniu tra inentions the distinction between prarabdha and anarabdha harya The Karma which has started operating and which an individual bas brought with him out of Santa needs to be exhausted The anarabdha Karma can be destroyed by jñana However, one who has attained jnana has also to await till the pranubtha Karn that he brought with him at the time of birth gets completely cxhausted But if he forcibly decides to glve up bia life before the prärbuha karnis exhausted he has to be reborn to experience the fruits of the remaining Larma 80
In Buddhism there is no substance as soul What transmigrates is not a person but his KarmaWhen the series of mental states which constito. les the self resulting from a chain of acts ends, there would still be some acts and their clects which continue and the nijfāna projects into the future due to the force of the elects of Karma The Buddhists distinguish acts accompanied by Osrria (impure acts) from pure acts which are not accompanied by asrara Sansara is the effect of Karma Our present happiness and misery are the fruits of what we have done in the past Operation of Karma can be considered as a principle of moral life, as a force limiting and particularising personality and as a principle of conservation of energy lo the physical world Buddhism also accepts the principle that inequalities 10 life are due to the accretion and operation of Karma in individuals In the Afrlında Panha "venerabie Nagasena', asked the king, "why are men not all alike, but some short-lived and some long, some sickly and some healthy, some wcal and some strong, some poor and some rich, como base and some nuble, some stupid and some clever ?"
"Why, your nie jesty", replied the Elder, "are not all plants alike, but some astringent, some salty, some pungent, some sour, and some sweet ?"
I suppose, your Reverence, Because they come from different seeds"
"And so it is with men. They are not allke because of different Karmaa As the Lord said "Beings each have their own Karma They are born through karma, they become members of tribes and families through Karma, cach ruled by Karma, it 16 Karma that divides them into high and
low
“Very good, your Reverence 199
36 Vedanta Satra 41, 13-15 37 Abhidhamma hosa Blava u 24 38. Milinda Putha (Trunckner), p 65
| SR No. | 520751 |
| Book Title | Sambodhi 1972 Vol 01 |
| Original Sutra Author | N/A |
| Author | Dalsukh Malvania, H C Bhayani |
| Publisher | L D Indology Ahmedabad |
| Publication Year | 1972 |
| Total Pages | 416 |
| Language | English, Sanskrit, Prakrit, Gujarati |
| Classification | Magazine, India_Sambodhi, & India |
| File Size | 11 MB |