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Śramana, Vol. 59, No. 4 October-December 2008
Theory of Karma and Rebirth in Theravada
Dr. Abha Singh*
In Sri Lanka the Buddhist Community was segregated in two schools: Abhayagiri School or Dhammarucinikāya and Mahāvīra School. After a long tug-of-war between the two schools, the Mahāvīra School ultimately was triumphened in Ceylon. However, Ceylon was not merely a passive recipient of Buddhism. It contributed to the development of Buddhism through its commentaries. The Buddhist world owes a great debt to Ceylon. Ceylonese Buddhism, distinguished as Theravāda Buddhism, had great influence upon Burma (Myanmar), Cambodia, Siam and Laos, the only other countries where Theravada Buddhism flourishes today.
Theravāda Buddhism has a vast literature written in Pāli. It is claimed to be more orthodox and faithful to the teachings of Buddha. In the following paper I shall confine myself to the discussion of the theory of karma and rebirth which is of utmost importance in Theravada. Emergence og Buddha
Buddha emerged in the Indian social scene when two modes of reflections were prevalent: Materialism and Eternalism. In spite of the meditative efficiency of the Upanișadic mode of realizing the transcendent experience, Buddha refused to intellectualize about the transcendental experience. On the other hand, he revolted against the materialist's belief in death as the final destiny. Such belief encouraged the materialists to foster a life of pleasure, denouncing all belief in morality and law as, for them, there is no further possibility beyond * Head, Deptt. of Philosophy, B. S. College, Danapur, Patna
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