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Karma Philosophy
praiseworthy equanimity and peace, which evinces true understanding and heroic spirit; and at that time karma theory gives him required strength to keep the mind cool, composed and unagitated. The karma theory points out that inevitable karma never allows man to escape from the consequences of his past actions; it compels him to experience its fruits completely. Even great men could not escape the consequences of their karmas. We must realise that sufferings and calamities do not befall us of their own accord; those that are sown, sprout up. So even while taking proper measures for their removal, one should experience bravely the portion thereof which one has to experience inevitably. If one experiences the sufferings in this manner, one does not bind new miserycausing karmas but on the contrary allays the burden to that extent. If we keep the stream of life auspicious, that is, free of sins and evils, no new inauspicious karmas are bound to us and as a result the stream of life gradually becomes more and more blissful and more and more spiritually bright. The karma theory enunciates that the practice of immorality, injustice and treachery causes the bondage of inauspicious karmas, while the practice of virtues like truthfulness, self-control, service causes the bondage of auspicious karmas.' In this way, the law of karma obviously inspires man to become virtuous and righteous and thereby. elevates the whole society.
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When man is afflicted with a disease, or incurs losses, or suffers any other calamity, he blames his karma. Now, if the situation or condition is the direct result of his past karma, then it would be proper to do so. But even in that case, he should make proper efforts to remove such calamity or misery. And if, in spite of his efforts, it is not removed, then without indulging in evil broodings he should experience it with courage;
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1. The actions performed in the previous birth give their fruits in the present birth, and even the actions performed in the present birth give their fruits in this very present birth. This is stated in the Bhagavatisutra. The statement in point is as follows:
paraloakada kamma ihaloe veijjaṁti,
ihaloakada kamma ihaloe veijjamti /
And the Yogasutra (II. 12) too says the same thing. The aphorism is as follows: *kleśamulaḥ karmāśayo dṛṣṭādṛṣṭajanmavedaniyaḥ /
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