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Ayodhyā, was explained by his preceptor Vasistha as due to his previous karma. This karma was his lack of due respect shown to Kāmadhenu ( Cow ) lying on the cross road. Kamadhenu pronounced a curse upon him in the following terms.I :
That karma which is ultimately due to Ignorance ( Avidyā ) is destroyed by the fire of knowledge and is found in the following verse of the poet, 2
When the karma is to play its role, the excuse can be anything. Even a garland can play the role of a thunderbolt (Vajram). Indumatī, wife of king Aja died as soon as garland fell on her: Helpless Aja does not die even wishing to die and curses his own karmas.s
It was believed by people in those days that nothing accompanies him in his journey after death except his own karma either in the form of merit or demerit as the case may be. At the dying moment therefore a person's karma is his only companion in his post mortal journey. Thus we have in Raghuvainsa.4 In this very book we find a statement from Sītā. when she was forsaken by Lakşmaņa. The statement shows that Sîtā was well aware of the fact that her present misfortune was probably the result of some wrong action committed by her in her previous life. It came upon her as a product of her past karma after its maturity. This is a question of Karmavipāka which Sītā was well aware in its working. 5
It may be stated that there are numerous instances in Raghuvarśa which reveal knowledge of karma and its working in ancient India. In the Uttara Rāmacarita Bhavabhūti shows a good knowledge of the working of Daiva as it was popularly understood in those days. He attributes all the misfortunes which 1. Raghuvarśa, Canto 1.77 2. Raghuvarasa, 8th Sarga, 20 3. Ibid., 50 4. Ibid., Aştama Sarga, 85th Sloka 5. Ibid.
