Sambodhi 2006 Vol 30

SR No.: 520780
Original Sutra Author: N/A
Author: J B Shah, N M Kansara
Publisher: L D Indology Ahmedabad
Publication Year: 2006
Total Pages: 256
Language: English, Sanskrit, Prakrit, Gujarati
Classification: Magazine, India_Sambodhi, & India
File Size: 23 MB

Page 75

Vol. XXX, 2006
THE CONCEPT OF KAMMA IN BUDDHISM :
69
public or manifest them. Buddha says 'O Cunda! where someone acts with the violating state of mind we should be limpidly nonviolent.°34 Thus, in the Buddhist theory, the deeds of an individual play very important role in the human society. Indeed, the Buddha liked very much cessation from pain and sorrow of mankind. Therefore, he urged to people for leading a real life. Moreover, instead of giving much importance to punya (good) and pāpa (evil), he stressed the need to strengthen will power for the purification of inner part of mind. 35 The Buddha never wanted that the concept of 'tit for tat' or 'blow for blow should be established or prevalent in the society because if the result of good and evil deeds will not be admitted then the characteristics of the Dhamma i.e. bahujana hitaya bahujana sukhāya will be vanished. There were some groups of people in the society at the time of the Buddha or even prior to him who did not believe in the result of good or evil deeds. In this situation, how can an exploited, poor, needy and weaker section of the society, be protected ? How those kinds of people can survive their lives. Probably, these were certain reasons to believe in the theory of rebirth by the Buddha. If the human pain is also due to some of their own Kamma, then the cause of suffering is present in this present world. The Buddha has never explained about the world, the combination of body in life and about the state after the attainment of Nirvāna. In the Culamālukyasutta o Majjhimanikāya, 36 about ten such questions are discussed which have been left unexplained, replies of these types of questions are really not possible. The Buddhism is absolutely practical and scientific. According to Budhist doctrine there is suffering in this present world and the main cause of this is thirst. Therefore, the path of the Buddha is for the removing of this thirst, as to get rid of it is to be free from suffering (appaṁ kammavipākajam bahutaram avasesaṁ). The worldly pain is in this present world and there is caryā of Bodhisattava's for their cessation because they have full faith in them that they will make free to them from their suffering by experiencing themselves their pains. This is the declaration of the devotee of the vow of Bodhisattvas that he himself experiences the worldly pain and let the whole world feel pleasure by performing the good deeds of the Bodhisattvas. 37 The thoughts of quality of goodness, unity and friendly ralations in the society is the base of this Buddhist doctrine of Kamma.
The Buddha has classified mankind by Kamma and not by birth. Not by birth does one become a Brāhmin or non Brāhmin; by deeds one becomes a Brāhmin or non Brahmin. In Dhammapada it is stated - Not by matted hair, not