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310-17 65/4, 3toal-fattor 2012
The Buddhists hold that every one in the universe is subject to the influence of cause and effect. "What is that which sets the phenomenal world into motion in order to come into existence from the unknown and again, to disappear into the unknown to reappear again, as before, without ever stopping the continuity coming and disappearing? The only answer to this is, that it is due to the saskaras, the result of our own day-to-day actions, that the continuity of the samsara is maintained. As Buddhists agree that soul is transitory in nature, the law of conservation cannot occur. The law of conservation means that there is no loss of effect of work done and that there is no happening of events to a person except as the result of his own work, merits and demerits of action.2
According to the Nyaya-Vaiseika school, our body has its source in the acts done by the person, and is the basis of pleasure and pain. The body is formed under the influence of the unseen force of destiny and is the result of the persistence of the effect of the previous acts. The birth of a being is not a mere psychological process. Uddyotakara says: The karma of the parents who have to enjoy the experiences resulting from the birth of the child, as well as the karma of the personality which has to undergo experiences in the world, both these conjointly bring about the birth of the body in the mother's womb. The connection of the soul with the body is called its birth and its separation it death. We come into the world not in entire forgetfulness, but with certain memories and habits acquired in the previous step of existence. There must be a future where we can experience the fruits of our deeds and a past to account for the differences in our lots in the present. When we exhaust all our deeds, the soul is freed from rebirth and attains emancipation. According to Vatsyayan, "the fruition of all one's acts comes about in the last birth preceding release". In the philosophy of Sakhya-yoga school, the law of Karma is assumed as a valid principle of life. They hold that our life, its character and everything are determined by it. They argue that though we do not remember our past lives, we can particulars about them from the tendencies of the present. These tendencies, according to them, will cease to exist on the disappearance of their cause (hetu), motive (phala), substratum (asraya), and object (alambana). The root cause is avidya, though we may have other proximate causes .Sakhya's theory of satkaryavad also points out the admissibility of the Law of Karma. According to it, the effect subsists in latent in the cause. They argue for the same reason that the non-existent cannot be made existent.
