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of recollection.1 This recollection is due to the prior experience of klesa, karma and vipāka.
The karmakaya which has been described as Ekabhävika may be described as twofold from the view point of its vipāka which may be certain or uncertain. In the case of a karmāśaya which has to be experienced in this life (dṛṣṭajanmavedanīya ), the rule is fixed. But in the case of a karmāśaya which is adṛstajanmavedaniya that is which has to be experienced in a future life and of which the vipaka is uncertain (Aniyatavipāka), there are three possible alternatives—
1. The karma which is done (kṛta) but which has not matured (avipaka) may be destroyed by prayaścitta etc, e. g. on the rise of śukla karma, the black karma is destroyed in this very life.
2. The secondary karma may be included in Avapagamana in the primary karma.
3. The secondary karma may be overcome by primary karma which is niyatavipaka and remains still for a long time. This is known as Supta or dormant state of the Karmasaya.
This is an old idea and we have it in the earlier Vedic texts g. those quoted by Vyasa in Yoga Sutra 2
e
In connection with Avapagamana in the main karma there goes an ancient saying.3
This means that the nature of the composition of karma being very much complicated it sometimes so happens that a particular karma which is of a composite nature consists of two contradictory elements. The classical example of such a karma
1. Vyasa Bhasya II. 13.
2. Yoga Sutra, Vyasa Bhiṣya II.13.
3. स्यात्स्वल्पसंकरः सपरिहरः सप्रतिविमर्शः कुशलस्य नापकर्षाय अलम् । कस्मात् ? कुशलं हि में बहु अन्यदस्ति यत्र अयमावापमगतः स्वर्गेऽपि अपकर्षम् अल्पं करिष्यति ?
13
