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Kámandakīya Nītisāra time and again emphasises that well begun work is completed easily and successfully. Besides, a successful doer aquires the wealth of assistance, special knowledge regarding the work, favour of nature, diligence and discrimination between right and wrong. I
KARMAN IN SĀHITYA We have attempted in the following pages to take a brief survey of the poetical and prose literature in Sanskrit to find out wherever possible a clear indication in them of the knowledge of karma as a doctrine of moral justification in individual and collective life. Bhāsa, was the author of several dramas, of which the following have been utilised in the present study. In his Drama Pañcarātra it is said that when all the humanly possible efforts of a man fail to achieve an end, it must be atributed to the man's previous karma, the fruit of which he has to experience. He points out that the destiny of man revolves like the sticks of bamboo moved by air and burnt by the fire of sacrifice coming some times up and some times down.2
In the Saundarānanda Kávya of Ašvaghosa, we have the following statement on the doctrine of karma which is at par with the general view point on the question.3 This shows that the man's present existence is due to his past karmas. His present karmas, are the seeds of his future life. Man attains to the different positions on the basis of karmas. .
Saundarānanda Kavya is the Buddhist work and we find here a clear enunciation of the Buddhist views on the question. Thus we find it stated that Sukarmas or good deeds are said to lead to Sugati. There are according to early Buddhism, ten Sukarmas specially mentioned as leading to a happy career in future.
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1. Kumandakiya, Nitisára' 16th Adhyāya, 36-37. 2. Pancarātram 1. 13. 3. Saundarānanda Kávya 3.336
