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[ 1032 ) when excited is capable of destroying all the devas; assisted by all.. the Gandharvas, Asuras and Rākşasas. He is also unable to neutralize the power of Daiva, Gandharvas, Asuras and Rākşasas, bound by the decree of Daiva.
It is well known that sometimes Karma brings about its consequences in the present life and does not wait for fructification in a life to come. The dictum which is pointed out by the Yogi2 implies that Karma in the form of a dire action bears fruit in the present life itself and does not wait for a future life. Dasaratha began to feel on the separation from Rāmacandra that this misfortune was the direct effect of his bad action in killing the Rși Sravasakumāra. He admits this in the course of his lamentation 2
It is pointed out in the Rāmāyana that the law of Karma is irrevocable. It does not make an exception even in the case of a person who is believed to be a divine incarnation. It was believed that even persons of great spiritual eminence have to suffer on account of their unfavourable Karma. Rāma's separation from Sītā was an account of the curse of Bhrgu Rși.3
In Brahmaloka, no one feels hungiy, but a tapasvī of Brahmaloka feeling hungry enquired of Brahmā about the reason of hunger--who said that having only done the penance and not
having done the charity he felt hungry.4 I CONCEPT OF KARMAN IN MAHABHARATA
As in the Rāmāyaṇa, so in the Mahabhārata, we find a similar attitude towards the working of Daiva. It is clearly stated that what is bound to happen (Bhavitavyam) is inevitable and as such there is no room for lamentation for its happening. This is Daiva and is incapable of being averted by one's intellec1. Bryce: gret: 914: sa 48hrgai 2. Rāmāyaṇı, Ayodhyākānda XXXIX. IV
ante es Hy gee aacht: TET'Sar: 1 .
प्राणिनो हिंसिता वापि तस्मादिदमुपस्थितम् ॥ 3. Rāmāyaṇa, Uttarakānda, LII. 18 4. Ibid. LXXVIII, 15-17 : .
