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TG kalghargi
of animal experience, but for human life the end to be attained is nothing short of perfection His efforts are to be directed to the attainment of this highest and The universe is, in the words of Tennyson, 'a vale of soulmaking and not a pleasure garden
7 (a) Objections have been raised agalost the theory of Karma on the 12515 of the theistic conception of God and the dispensation of justice by bim It is said that if God as a creator is omnipotent, must be partial and cruel as he nakes some people suffer and some enjoy pleasures in this life Sarihara in his conintentary to Brahmasutra replies that God cannot be con dered as partial and cruel because he acts with reference to Karma of csery individuals If he were to act without taking into consideration the Karma, he would be thought of as being partial and cruel But God should belled upon as the rain The rain is the common cause for the growth of use and wheat etc Similarly, regarding the inequalities among men in their status and enjoyment, the specific Karma of each individual is the cause We get a similar argument 10 the Brhadaranyaka Upanişad (32 13) which states that a man becomes meritorious by his good actions and sinful by bis bad actions
(b) It is objected that pro to creation there was no Karma, so how can it lead to differentiation ? But it has been stated that the sarhsara 19 anadi (beginningless) Like the seed and the sprout the cycle of life and aliran goes on Just as in the case of a seed with its potentialities for becoming a tree, there is the need of rain, so also has God to depend on the Karnia for determining the status of an individual in this life
Ramanuja shows that the inequality of creation depends on the Karma of a particular individual He quotes references from Brhadāranyoka Upanqsad mentioned above and Visnu Purana
(c) It has also been objected that prior to the creation there were no being, at all so there can be ao Karma, then how can we account for the inequality ? But it is stated that the individual souls and their deeds form the eternal st.cam Prior to the creation souls abide in subtle condition. Nimburka adds that Karma done by the being in the earlier creation have, again, their antecedents Similarly, Vallabhacarya follows the same line of argument All the Jlsas merge into the Brabman along with their Karma in minute form and when creation starts they are born with their Karma
Our happiness and suffering in this life are determined by our actions in the earlier life and those of that life are determined by the actiona of still earlier lifi So the chain goes on endlessly However, it is beyond the power of individual med to know how & particular soul started living In this sense karma is called anadı,
