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Law of Karma
its proper results. By proper effort, Karma may be prevented from taking effect for some time. Though it is neutralised, it is still present, like fire covered by ashes. The soul is then said to be in Aupāsamīka state. When karma is not only prevented from working, but is also annihilated altogether, the soul is in the Ksāyika state which leads to mokşa. Then there is a fourth state of the soul, Ksāyopāsamika, which partakes of the nature of all the preceding ones. In this condition some karmas are annihilated, some are neutralised and some become active. It is the state of those whom we call good, while the Ksāyika and Aupāsamīka states belong to holy men.
According to the Nyāya-Vaisesika 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 cojointly bring about the birth of the body in the mother's womb. 14
The connection of the soul with the body is called its birth and its separation from it is death. We come into the world not in entire forgetfulness, but with certain memories and habits acquired in the previous state of existence. The existence of our previous and future life which is the main pillar of the Law of Karma, is strengthened by ethical considerations. If we do not assume a past and a future for our souls, then our ethical sense will be violated by loss of merited action (Kệtahăni) and gain of unmerited result (akstābhyagama). 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 Vātsyāyan, "the fruition of all one's acts comes about in the last birth preceding release."'15
