false identification of buddhi with puru@sa.  These five, avidya, asmita, raga, dve@sa and abhinives’a, permeate our buddhi, and lead us to perform karma and to suffer.  These together with the performed karmas which lie inherent in the buddhi as a particular mode of it transmigrate with the buddhi from birth to birth, and it is hard to get rid of them [Footnote ref 1].  The karma in the aspect in which it lies in the buddhi as a mode or modification of it is called karmas’aya. (the bed of karma for the puru@sa to lie in).  We perform a karma actuated by the vicious tendencies (kles’a) of the buddhi.  The karma when thus performed leaves its stain or modification on the buddhi, and it is so ordained according to the teleology of the prak@rti and the removal of obstacles in the course of its evolution in accordance with it by the permanent will of Is’vara that each vicious action brings sufferance and a virtuous one pleasure.

The karmas performed in the present life will generally accumulate, and when the time for giving their fruits comes, such a life is ordained for the person, such a body is made ready for him according to the evolution of prak@rti as shall make it possible for him to suffer or enjoy the fruits thereof.  The karma of the

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[Footnote 1:  Vyasabha@sya and Tattvavais’aradi, II. 3-9.]

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present life thus determines the particular kind of future birth (as this or that animal or man), the period of life (ayu@s) and the painful or pleasurable experiences (bhoga) destined for that life.  Exceedingly good actions and extremely bad actions often produce their effects in this life.  It may also happen that a man has done certain bad actions, for the realization of the fruits of which he requires a dog-life and good actions for the fruits of which he requires a man-life.  In such cases the good action may remain in abeyance and the man may suffer the pains of a dog-life first and then be born again as a man to enjoy the fruits of his good actions.  But if we can remove ignorance and the other afflictions, all his previous unfulfilled karmas are for ever lost and cannot again be revived.  He has of course to suffer the fruits of those karmas which have already ripened.  This is the jivanmukti stage, when the sage has attained true knowledge and is yet suffering mundane life in order to experience the karmas that have already ripened (ti@s@thati sa@mskaravas’at cakrabhramivaddh@rtas’arira@h).

Citta.