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Karma Philosophy
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manifests its fruits on that soul at the due time. Every soul is sentient, and without its association with that sentient substance, the material karma is not capable of bearing its fruits. As are the acts performed by the soul, so are generated the thoughts in it. So, though the soul does not want bitter fruits of evil acts, it performs evil acts under the influence of ignorance or delusion and consequently experiences their bitter fruits. To perform an act is one thing, and not to desire its fruit is another thing. Merely by not desiring its fruit, one cannot avert the fruit of the performed act. As soon as all the casual conditions are gathered together, the effect automatically follows. As for instance, a man roves in the scorching sun, eats hot food and at the same time wishes that he may not feel thirsty; but then how can he remain free from the affliction of thirst? The point is that impressions of the nature of diverse material particles are imprinted on the soul according to its mental states, which is called the bondage of karma. The bound karmas acquire capacity on account of their association with the sentient soul, as a result they manifest their fruits on the soul at due time. Thus, the soul impelled by its own karmas experiences their fruits. This being the view of the upholders of the karma doctrine, they are not required to believe in God as a force impelling the soul to experience the fruits of its karmas.' The Sāmkhyas and the Mimāṁsakas also do not believe in God as the impeller. The Sramana culture certainly does not accept God as the impeller.
Auspicious and inauspicious activities of mind, speech and body leave on the soul auspicious and inauspicious material traces called karma. Keeping in view the well-known universal law of karma, if man hi performs, inspires others to perform or praises others who perform good activities, he makes his future bright, good and happy. Contrary to it, if he denigrates others, cuts cruel and harsh jokes, speaks bitter and vulgar words, tells lies, then as a result of his evil activities of speech he becomes
1. na kartytvam na karmāņi lokasya srjati prabhuḥ /
na karmaphalasamyogam svabhāvas tu pravartale //14//- Bhagavad-Gitā, Adhyāya 5. God does not make man the doer of actions. That is, He does not force man to perform actions. Nor does he generate karmas. Nor does He join karmas with their fruits. In other words, He does not impel karmas to give their fruits to the soul; nor does He give the soul the fruits of its karmas. But karmas by their own nature proceed to give the soul their fruits. They do not require any intermediary.
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