Phala (Result)

While analysing the orthodox and heterodox systems, it can be seen that they mainly differ in their view regarding the result of deeds. The heterodox systems which include Cārvākas deny the befalling of the result of deeds.But the other heterodox systems; like Bauddhas and Jainas do not accept this view of Cārvākas. They believe in the result of actions. The result of one’s action is called Phala (Result)^[1]

The seers find action of two types. One results in pleasure and the other in miseries. One can enjoy the result of his deeds either in the form of pleasure or in the form of sorrow only when he bears a body. So the abode of action, result, etc.,is one’s body. There is no end for a flow of result since it disappears and appears frequently.

In the Nyāyasūtras of Gautama, the author triesto examine the result taking into account the ideas of certain opponents. Some are of opinion that the result of certain deeds is seen immediately. For example, one gets the result of cooking or milking immediately when the deed comes to an end. But there are certain deeds like farming or sowing which result after a long period. In the sacred Vedas, it is said to do sacrifices like agnihotra to get heaven. Here naturally a doubt can be araised whether such sacrifices bestow the result immediately or at a later period.

In reply to this, Gautama says that the result of sacrifices such as heaven could be reached only after one’s leaving the existing body.The opponents arise an objection to the argument. The result of the sacrifices cannot be imagined as happening since the sacrifice done for it has come to an end before a long time. No action can produce a result after its coming to an end.

In reply to this, Gautama says that water is poured on the bottom of a tree, expecting sweet fruits to be born at a later period. When the water is poured the earthly elements mixed with the watery ones, give rise to sweaty objects with the help of internal heat. These objects enter with the heat produce flowers, fruits, etc., gradually. In this way pouring of waterat the bottom of a tree is found fruitful. It is true that no fruit comes out of its source which is lost forever. In this way, some kind of saṃskāra (culture) is formed in the soul either in the form of virtue or in the form of sin. Sacrifices which are highly virtuous result in the form of heaven for the doer.

Now the question arises whether an object formed has an existence before its formation. It cannot be said that the formed material did not exist before its formation. All objects are formed from the samavāyi kāraṇa (substantial cause). If it is said that the object existed before the formation then there is no meaning of its formation. Two opposite qualities will not reside in an object.

On clearing this doubt Gautama says that the object before its formation does not exist. In this world all the materials are undergoing the formation and destruction. If the object had an existence before the formation the above said phenomenon of formation and destruction would have no place. This view of the Naiyāyikas is called ‘Asatkāryavāda’.

The Sāṃkhyas hold a different view in this. According to them the objects have an existence before the formation. So they are called ‘Satkāryavādiṃs’. According to Arhatas or Jainas, nothing is destroyed ultimately. They say that when the water in a pond is dried the existence of it can be seen in ocean. Gautama concludes this argument by saying that there is a reason behind the formation of each object. It can be seen that certain objects are be produced from certain sources. It is the law of cause and effect by which all things are not produced from a common cause.

The opponents find fault with the example of pouring water on the bottom of tree being compared with the result of heaven being produced by sacrifice. They say that the water poured the fruits ripened; all are connected to a single tree. But the action of sacrifice takes place in a body and for the result the aid of another body, is sought.

In reply to this Gautama says that the heaven is produced in the form of happiness. Happiness is a quality dwelling in soul. The virtuous deeds also are done by the soul. The virtue is the quality of soul. So the soul is the enjoyer of the result of sacrifice though it is done in a previous birth. Inspite of heaven, there are several other fortunes like children, animals, women, ornaments, gold, food etc., resulting from several sacrifices. But all these result in the happiness of the soul. On the whole, Gautama representing the Naiyāyikas says that all the actions told in the Vedas are capable of producing the said result sooner or later.

Footnotes and references:

[1]:

Pravrtidosajanitaarthahabhalam Nyāya Sūtra, p. [20]