A History of Indian Philosophy v2.c19.s3.1

v2.c19.s3.1

*Karma* in this view is nothing but the activity of the *manas*. The active states of *manas* are again determined by their preceding moments and may in their turn be considered as determining the succeeding moments. When any particular state determines any succeeding state, it may be considered as an agent, or *kartā*; but, as this state is determined by the activity of the previous state, otherwise called the *karma*, it may be said that the *karma* generates the *kartā*, the *kartā* by its activity again produces *karma*, so that *karma* and *kartā* are mutually determinative. As in the case of the seed coming from the tree and the tree coming from the seed, the cycle proceeds on from *kartā* to *karma* and from *karma* to *kartā*, and no ultimate priority can be affirmed of any one of them⁴. But, if this is so, then the responsibility of *karma* ceases; the root desire (*vāsanā*) through which a man is born also makes him suffer or enjoy in accordance with it; but, if *kartā* and *karma* spring forth together, then a particular birth ought not to be determined by the *karma* of previous birth, and this would mean