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 81

Vol. XXX, 2006
THE CONCEPT OF KAMMA IN BUDDHISM :
75
Buddhist theory of Kamma is linked with the theory of momentary and Law of causation. All creatures and other substances are in a continual flow. Therefore an individual cannot be the same at any two consecutive instances. Only after completion of one moment, another moment starts, for example : after cessation of seed only sprout may arise. The sprout arising from seed cannot be the same seed but that is not quiet different from that because the qualities of seed transmigrate into sprout and cause some changes according to the firmness of land, water, air etc. In this way the Buddhist tradition deny any real, lasting unity such as ātman behind the elements that make up an individual which is unchangeable because ātmā or pudgala is combine with the five aggregates and they do not have a separate existence from that. A small lighted matchstick may cause huge fire but no one can say that both fires are same or both are absolutely different from each other. In the same manner, a seed of mango fruit and the fruit of tree from that are not the same. Thus, in conclusion it is not justified to say that 'So karoti so patisaṁvedayati' or 'añño karoti añño patisaṁvedayati'. These both are the two extreme opinions. The Buddha, after avoiding these two, taught the doctrine of Pratītyasamutpāda- dependent co-origination, as the middle way between them which according to him is - the being who experiences the fruits of a deed in one life is neither the same as nor different from the being who performed that deed in a previous existence. The being who is reborn is neither the same as nor different from the being who dies in a previous existence.
Theory of Karma and Karma-swātantrya
In Buddhism, as we have seen earlier that deeds are consciousness, and bodily action and verbal-sound relating to the consciousness. It indicates the nature of self dependence of deeds. Most common classification of deeds - acts of body, acts of speech and acts of mind, all these three also indicate the same. This thought of nature of self dependence of deeds is not accepted by many systems. Those who have trust in God, they think that the God is only performing authority of deeds of creatures. According to the fatalists, it is the fate which impels to individual in deeds and causes pain and pleasures. The fate (daiva) here indicates sopntaneous - deeds (yadrksa-karma). It means we perform deeds without any cause or these are our purātana-karma - past acts. Our deeds of present life are consequences of deeds of previous birth. It is to be noted that if we are not