no difficulty in understanding and appreciating this idea because the impressions pro-
duced in our brain by our experiences on the physical plane provide an exact parallel.
Everything which we have experienced through our sense-organs is recorded in the
brain and can be recovered in the form of memory of those experiences. We cannot see
these impressions and yet we know that they exist.
Students who are familiar with Hindu philosophical thought will find no diffi-
culty in identifying this Karmasaya with the Karana Sarira or ‘causal body’ in the
Vedantic classification of our inner constitution. This is one of the subtle vehicles of
consciousness which lies beyond the Manomaya Kosa and is so called because it is the
source of all causes which will be set in motion and will mould our present and future
lives. It is the receptacle into which the effects of all that we do are being constantly
poured in and being transformed into causes of experiences which we shall go through
in this and future lives.
Now, the important point to note here is that though this ‘causal’ vehicle is the
immediate or effective cause of the present and future lives and from it, to a great ex-
tent, flow the experiences which constitute those lives, still, the real or ultimate cause
of these experiences are the Klesas. Because, it is the Klesas which are responsible for
the continuous generation of Karmas and the causal vehicle merely serves as a mecha-
nism for adjusting the effects of these Karmas.
- As long as the root is there it must ripen and result in lives of different
class, length and experiences.
As long as the Klesas are operating in the life of an individual the vehicle of
Karmas will be continually nourished by the addition of new causal impressions and
there is no possibility of the series of lives coming to an end. If the root remains intact
the Samskaras in the causal vehicle will naturally continue to ripen and produce one
life after another with its inevitable misery and suffering. Though the nature and con-