belief in the continuance of human existence in animals and trees. If, therefore, the Aryan Indians borrowed the idea from the aborigines, they certainly deserve the credit of having elaborated out of it the theory of an unbroken chain of existences, intimately connected with the moral principle of requital. The immovable hold it acquired on Indian thought is doubtless due to the satisfactory explanation it offered of the misfortune or prosperity which is often clearly caused by no action done in this life. Indeed, the Indian doctrine of transmigration, fantastic though it may appear to us, has the twofold merit of satisfying the requirement of justice in the moral government of the world, and at the same time inculcating a valuable ethical principle which makes every man the architect of his own fate. For, as every bad deed done in this existence must be expiated, so every good deed will be rewarded in the next existence. From the enjoyment of the fruits of actions already done there is no escape; for, in the words of the Mahābhārata, "as among a thousand cows a calf finds its mother, so the deed previously done follows after the doer."
The cycle of existences (saṃsāra) is regarded as having no beginning, for as every event of the present life is the result of an action done in a past one, the same must hold true of each preceding existence ad infinitum. The subsequent effectiveness of guilt and of merit, commonly called adṛishṭa or "the unseen," but often also simply karma, "deed or work," is believed to regulate not only the life of the individual, but the origin and development of everything in the world; for whatever takes place cannot but affect some creature, and must therefore, by the law of retribution, be due to some previous act of that creature. In other words,
