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[ 195 ] rousing them into activity does not present itself. As to when (kāla ), where, ( deśa ) and how ( gati ) these karmas will become mature is very doutbful.
As to when, where and how these karmas will become mature is only difficult to ascertain. Hence the ways of karmas are said to be mysterious and are believed to be hard of ascertainment.
: KARMA AND SUKHA DUHKHA
The yoga sūtral plainly says that Jati, Āyu and Bhoga is the vipāka of karma and may be of the nature of lābha (pleasure) or Paritāpa (pain) according as the nature of the karma is punya or păpa.
This is a plain statement of what is recognized in every system of philosophy as realized in the earlier Hindu philosophy.
• What has been said above will make sufficiently clear the conception of karmasaya. It may be pointed out that although the samskäras accumulated from the unknown past are all maintained in the citta 'in toto, all of them do not bear fruit at once. Only those karma samskáras which are trivipāka are destined to lead to a particular birth. With reference to these sanskāras and this birth (Bhava), it is usually maintained that karmāśaya is ekabhavika. In other words, refering to a particular janma the antecedent and causal karmāśaya are of the immediately preceding life. The general rule is that saṁskāras of the action of a particular life being more distinct and potent than of earlier lives are mainly the seed of the succeeding life called karmāśaya. This is the general rule, though it is true that a portion of earlier accumulated samskāras sometimes due to specific reasons enter into the seed or karmaśaya. It may be pointed out that as some sárskāras of the earlier lives enter into the composition of karma. śaya so some sanskāras of the present life are left out different altogether. These are left behind as part of the sañcita or accumulated store. ... Yoga sūtra 1!. 13,
