KARMA VIPAKA PDF

The theory of Karma is a fundamental doctrine in Buddhism. This belief was prevalent in India before the advent of the Buddha. Nevertheless, it was the Buddha who explained and formulated this doctrine in the complete form in which we have it today. What is the cause of the inequality that exists among mankind?

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Just as every object is accompanied by a shadow, even so every volitional activity is inevitably accompanied by its due effect. Karma is like potential seed: Vipaka could be likened to the fruit arising from the tree — the effect or result. Anisamsa and Adinaya are the leaves, flowers and so forth that correspond to external differences such as health, sickness and poverty — these are inevitable consequences, which happen at the same time. Strictly speaking, both Karma and Vipaka pertain to the mind.

As Karma may be good or bad, so may Vipaka, - the fruit — is good or bad. As Karma is mental so Vipaka is mental of the mind. It is experienced as happiness, bliss, unhappiness or misery, according to the nature of the Karma seed. Anisamsa are the concomitant advantages — material things such as prosperity, health and longevity. As we sow, we reap somewhere and sometime, in his life or in a future birth.

What we reap today is what we have sown either in the present or in the past. Happiness and misery, which are the common lot of humanity, are the inevitable effects of causes. From a Buddhist point of view, they are not rewards and punishments, assigned by a supernatural, omniscient ruling power to a soul that has done good or evil.

Buddhism, which emphatically denies such an Almighty, All merciful God-Creator and an arbitrarily created immortal soul, believes in natural law and justice which cannot be suspended by either an Almighty God or an All-compassionate Buddha. According to this natural law, acts bear their own rewards and punishments to the individual doer whether human justice finds out or not.

There are some who criticise thus: "So, you Buddhists, too, administer capitalistic opium to the people, saying: "You are born poor in this life on account of your past evil karma. He is born rich on account of his good Karma. So, be satisfied with your humble lot; but do good to be rich in your next life. You are being oppressed now because of your past evil Karma.

There is your destiny. Be humble and bear your sufferings patiently. Do good now. You can be certain of a better and happier life after death.

Nor does it vindicate a postmortem justice. The All-Merciful Buddha, who had no ulterior selfish motives, did not teach this law of Karma to protect the rich and comfort the poor by promising illusory happiness in an after-life. While we are born to a state created by ourselves, yet by our own self-directed efforts there is every possibility for us to create new, favourable environments even here and now. Not only individually, but also, collectively, we are at liberty to create fresh Karma that leads either towards our progress or downfall in this very life.

How far one diverts it depends on oneself. Is one bound to reap all that one has sown in just proportion? The Buddha provides an answer: "If anyone says that a man or woman must reap in this life according to his present deeds, in that case there is no religious life, nor is an opportunity afforded for the entire extinction of sorrow.

But if anyone says that what a man or woman reaps in this and future lives accords with his or her deeds present and past, in that case there is a religious life, and an opportunity is afforded for the entire extinction of a sorrow.

If such were the case emancipation would be impossibility. Eternal recurrence would be the unfortunate result.

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