Page:A History of Indian Philosophy Vol 1.djvu/88

72 Observations on Systems of Indian PhilosotJhy [CH. details, exactly according to the directions without the slightest error even in the smallest trifle, had something like a magical virtue automatically to produce the desired object immediately or after a lapse of time, was probably the earliest form of the Karma doctrine. It postulates a semi-conscious belief that certain mystical actions can produce at a distant time certain effects without the ordinary process of the instrumentality of visible agents of ordinary cause and effect. When the sacrifice is per- formed, the action leaves such an unseen magical virtue, called the adr!a (the unseen) or the apftrva (new), that by it the desired object will be achieved in a mysterious manner, for the modus operandi of the aPityva is unknown. There is also the notion prevalent in the Sarphitas, as we have already noticed, that he who commits wicked deeds suffers in another world, whereas he who performs good deeds enjoys the highest, material pleasures. These were probably associated with the conception of rIa, the inviolable order of things. Thus these are probably the elements which built up the Karma theory which we find pretty well established but not emphasized in the U paniads, where it is said that according to good or bad actions men will have good or bad births. . To notice other relevant points in connection with the Karma doctrine as established in the astika systems we find that it was believed that the unseen (adr{a) potency of the action generally required some time before it could be fit for giving the doer the merited punishment or enjoyment. These would often accumulate and prepare the items of suffering and enjoyment for the doer in his next life. Only the fruits of those actions which are extremely wicked or particularly good could be reaped in this life. The nature of the next birth of a man is determined by the nature of pleasurable or painful experiences that have been made ready for him by his maturing actions of this life. If the experiences deter- mined for him by his action are such that they are possible to be realized in the life of a goat, the man will die and be born as a goat. As there is no ultimate beginning in time of this world process, so there is no time at which any person first began his actions or experiences. Man has had an infinite number of past lives of the most varied nature, and the instincts of each kind of life exist dormant in the life of every individual, and thus when- ever he has any particular birth as this or that animal or man,