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Karma element
speed, activity etc. To illustrate, when earth, stones etc. come toge-ther, small and big hills or mountains come into being; when streams from here and there come together, they form themselves into a flowing river, vapour rains in form of a river and again river-water changes into vapour. It is not therefore at all necessary to look upon isvara as the creator of the universe.
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An animal reaps the fruit in accordance with the Karma. Karma is something gross and no living being desires the fruit of its bad deeds. This is quite true. It should, however, be borne in mind. that the contact of Jiva and life-force gives rise to such a power in Karma that it reveals, at a fixed time in the Jiva, the good and bad results of its Karmas. Karmavāda does not state that gross Karma is able to yield fruit in the absence of the contact with life-force. It states just this that for the bearing of fruit, it is not necessary to believe in the inspiration of life-force in form of Isvara. This is because all Jivas are endowed with life-force. Their intellect is in tune with their Karma, so much so that even in the absence of any desire for fruit of their Karma, they perform. acts that yield fruit accordingly. Performance of Karma is one thing and not desiring its fruit is another. The fruit of Karma will not stop simply because one does not desire it. Once that the materials are collected, Karma proceeds on its own. To illustrate, if a man stands in hot sun or eats hot food stuffs, and then wishes that he should not feel thirsty, can his thirst stop anyway? Those who look upon Ivara as the creator, opine that being inspired by the desire of Isvara, Karmas reveal their respective fruits in the animals. Here, the Karmavādis state that in the Jiva, as per the measure of Atma, such psychic effects--Samskaras--arise at the time of the performance of Karma, whereby the Jiva is inspired to reap the fruit of its Karma on its own; the Karma on its own. reveals its fruit on the Jiva.
Jiva and Ivara--Similarity and Dissimilarity
Both Isvara and Jiva constitute life-force. What is then the distinction between the two? Distinction, it any, could be this. All the powers of the Jiva are enveloped by obstructions, not so
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