History and Doctrines of the Ajivikas: A Vanished Indian Religion c22.s1.21

c22.s1.21

Karma, the favourite Indian scapegoat for all human misfortune and inequality, is disposed of similarly. "Nor is *karma* a possible cause of joy, sorrow, etc. For is a man's *karma* different from the man or the same as (he)? If the same, *karma* is mere man, and the flaw (in this argument) has already been stated. If it is different, then is it conscious or unconscious? If conscious, there are two consciousnesses in one body. If unconscious, how can it be an effective agent in the production of joy and sorrow, when it is as devoid of freedom as is a mere block of stone." ² After thus exhausting the possible causes of man's joy and sorrow Śīlāṅka states the *niyativādin's* view, that these are caused by chance or one's lot (*saṅgati*) of which Niyati is the essential nature (*bhāvam*). This passage we have paraphrased above.³