Sambodhi 2006 Vol 30

Author(s): J B Shah, N M Kansara
Publisher: L D Indology Ahmedabad

Page 74

68
RAMANATH PANDEY
SAMBODHI
painful. The main cause of this is that sense organs of an individual for gaining various kinds of objects for worldly enjoyment also become uncontrolled. Therefore he always wishes to get enjoyment, which is endless. In the Buddhism for the cessation from pain and cessation from causes of suffering, there is a road i.e. called the Ariyo atthangiko maggo. It is the way pointed out by the Buddha for escape from the misery of existence. In fact it is a virtuous life.
All the creatures of this universe, on the psychological point of view are kammadāyāda - receiving of a portion or heritage of their own deeds, they are kammayoni - source of own deeds, and are kammapatisaranaṁ leaning on own deeds. Therefore they are guided to think specially for being kammadāyāda, kammayoni, kammabandhu - kinsman of Kamma and kammapațisaranam 32 The Kamma only makes an individual deprived or elevated. Therefore, whatever sinful or good deeds, I will perform, I will receive the portion of result of own deeds because it removes the almost bodily, verbal and mental evils of conduct. The kammasvakiya means - one's own Kamma is the only individual's own property, all other objects may detach any time but, Kamma remains. The main concept of Kammadāyāda means that by performing good deeds of action I will lead a pleasure life and by evil deeds I will experience the painful life. The concept of kammayoni- means my source of origin is only Kamma. And according to kammabandhu - my real kinsman is Kamma because it is the only one who assists in adverse position, so it is a real kinsman. I may rely on my own Kamma only as it will protect me in my all kinds of situation of life is kammapatisaranam.33 Thus, the Buddha has presented an exclusive psychological feature of Kamma which gives special attention to the effect of Kamma in settlement of human life.
Sociological Aspects:
A sociological explanation of the theory of Buddhist Kamma, in the context of present days' problems of the human being, reveals that the performing of good deeds are radically beneficial in the sociological life. The prevalent evils of the present society can be prevented by good thoughts. According to the Buddha, the act of violence etc. caused due to thirst cannot be virtuous. An individual follows the evil path due to these acts only and he may be free from these evils through performing good deeds. In the society, against the prevalent evil traditions, if someone thinks to have good thoughts, then this is the duty of a virtuous person that he should make