________________
[ 297 )
'snābhuktam kşīyate karma kalpakoţibatairapi : ( 9 Thati sad that hehitarist ). .
This Bhoga may be personal or even may be vicarious. In the case of vicarious Bhoga it is necessary that the vicarious Bhoktā should be unified in spirit with the logical Bhoktā unless this condition is fulfilled it would be against the principle of nature to allow the enjoyment or suffering due to one person to another. · While this is true, it is also known that yogis and mystics both in the East and the West bluntly take upon themselves the sufferings due to other people. This does not violate the law of karma for grace.
In this connection we are sometimes brought face to face with a great anomaly in the history of moral and spititual life. So long as a man is under the influence of his own ego and wants to build up a higher life on that basis, he has naturally to take recourse to an ideal which does not reject the ego and yet tries to shun its evil reactions on mind and conduct. It is in this stage that a conscious attempt to huild up a moral life is made. This moral life functions around the centre of ego and yet has to keep clear of the dire evil consequences of egoistic life. Briefly speaking this represents a stage of Šīla in Buddhism, yama and niyama in Patañjala Yoga and a similar life of restraint in Jainism. This is virtually equivalent to moral life and its working. This life of self-restraint, truth-seeking spirit of non-agression and purity of character is the foundation of moral life. It has a reaction on the life of the man, both on the side of self-restraint and renunciation as well as a charitable outlook on the life of the external world. The qualifications evolved in moral life centre round ego but in order that the egoistic tendency may not be too high, adjustment is sometimes made so as to accommodate the well-being of the society as a whole. This is of course the ideal of the Gīta but it is approved by all the different schemes of thought.
