Sambodhi 1972 Vol 01

Author(s): Dalsukh Malvania, H C Bhayani
Publisher: L D Indology Ahmedabad

Page 46

4
TG Kalghatgi
moral evil associated with physical evil has been a mystery and attempts to solve this mystery have not all been satisfactory Why shoud the Good suffer and evil prosper We do out know
The theories of accident and Necessity (Niyatluada) bave failed to satisfy the enquiring minds The advancement of empirical knowledge in the field of sciences has given command over nature but has not pointed to any solution of the problem Wo may have to say with Omar Kbayyam
"Myself when young did eagerly frequent Doctor and Saint, and heard great Argument About it and about but ever more came by the same door as 10 I went "
If we survey the ancient Indian thought, the doctrine of Karma has been suggested as a possible solution to this problem and it 18 intimately conneded with the doctrine of the reincarnation of soul It 18, therefore, necessary to study tbe problem of uncqual distribution of misery and happiness in this life in the light of this theory and to see whether we can justify tho ways of man to man and of God to man
There are evidences to show that belief in future birth existed in other people like the Greek and the Jewish People
Karma and rebirth are the two concepls which cannot be considered by themselves in isolation The two are causally connected They present the foundation of Indian thought and Society "The common basis of all the religious systeins of India is the dogma of retribution, casuality of the deed (Karma) and conditioned by this the beginningless chain of existence following one another "1 "The notion of retribution goveros all the great metaphysical systems in lodia so much, that Indian authors see in it the common fundamental assumption of every religious world view in general For all the great Indian systems Karma is foundational principle operating 10 the universe and is the driving force that keeps every individual existence permanently at work. The Indian systems of Philosopby could explain the mystery of the inequality of existence and all that is enigmatic in existence by the concept of Karma
Ob Gautama, just as a sprout has a seed for its helu, as there 18 a helu for happineas and misery, since it is a Karya That hetu 19 the Karma "49 «Mysery comes in unequal ways, this difference cannot be without any hetu whlch is not scen This very unseen helu is Kecma "la
In the Mahabharata there is emphasis on the force of Karma The Upanivads have enviaaged a theory that all creatures are bound by Karma and
11 Glasenapp Immortality and Salvation lu Indian Religlons p 28 12 Viiesāvasyak abhäşya Ganadharavāda 1611-12 and commentary 13 lbid