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declare their view in favour of Daiva. There exists a class of thinkers who are described as materialists (Bhútacintaka ), who have no faith either in Purusakāra or in Daiva but who are advocates of doctrine of Svabhāva. They are of opinion that neither personal exertion or Pauruşa nor Daiva is capable of yielding fruits without the help of Svabhāva or nature. Looking closely into the problem one is constrained to think that neither Daiva nor Paurusa nor even Syabhāva can give rise to results exclusively. The three forces worls together harmoniously to produce proper results. I
In the Šānti parva,2 there is a short account of the theory of Karma and its fruits. It is stated that an action performed with physical body bears its fruit in the future in a similar physical body. In the same way mental actions bear the fruits in dreams and not in the waking state. In this passage we also find a clear statement of the fruits of penances, charity, observance of Brahmacarya etc. according to the principle of the Karma theory.
From an extract of the Mahābhārata,3 it appears that Jñana is adhisthāna, avyakta is ajñāna ie. buddhi and aharkāra. The ajñāna is superimposed in the seed of an embodied jīva (dehijiva ). The jīva by means of its own Karma under the influence of Kāla or time moves about in the world. The jiva moves about in dreams as if with a body. In the same way. the embodied soul or Dehî by means of its qualities of varpa and karma experiences the worldly movement, (SAŃSĀRABHRAMANA).
CONCEPT OF KARMAN IN BHAGAVAD-GĪTĀ
We now turn to śrīmadbhagavadgītā and find out the teaching of Srīkssna on the doctrine of Karma. Gītā, as interpreted by Lord Krşpa is supposed to expound the philosophy of action in its highest sense. At the time when the Gitā was
1. Mahabharata Santi Parya, 232 Adhayāya, 19-20 2. Ibid., Sáncipirya, chapter VIII, verses 1-29. 3. Ibid Saati Parva 213. 12-14.
