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**kHy87gPC** · 11-06-2007, 02:55 PM

We have been talking about karma in many threads. There is a lot of confusion about Karma.

Karma is defined or clarified in

1. Vedas - Karma kanda
2. Vedas - Jnana kanda
3. Mahabharata
4. Ramayana
5. Dharma Sashthras.

The definition and clarifications regarding karma differs and are many times contradictory in all the above scriptures.

Without going into mind boggling details, there are three Karma theories.

1. The results of Karma has to be reaped by all. There is no escape from it.

2. The transfer of effects of Karma. Karma of a parent affecting the child and the Karma of the child affects the parents. In effect karma of one person affecting others like wife/husband, brother/sister and so on. ( I am not going into this).

3. The effects of karma is to be decided by God. God can nullify the effect of any Karma. God also decides when the effect of any karma should fructify.

Now what you believe depends on the philosophy you follow. Again this is a bit of a problem as the practice of religion does not follow one particular philosophy.

Still we can discern the philosophical background in our beliefs.

1. The belief in Nityakarama, karma anushtana and such other terms are basically Purva Mimansa from the karma Kanda of the Vedas. You reap the benefit according to your karmas. No Godly intervention. Ritualistic religion is based on this.

People who follow Advaita, Vishishta Advaita, still follow Purva Mimansa when it comes to basic rituals. Purava Mimansa is Karma Kanda of the Vedas. It does not believe in God. So you do your Nityakarmas and other rituals and you will reap the benefit.

2. This is the basis of shraddhas.

3. This is the basis of Bhakti. This contradicts the belief of Purva Mimansa. Nityaanushtana and other rituals do not play a major role. Devotion is the key.

Our daily religion is a combination of all the philosophies. Purva Mimansa by ritual, Vedanta in belief and Bhakti in practice.

In Kali Yuga, Bhakti is the best marga for attaining salvation.

11-06-2007, 02:55 PM	#6
kHy87gPC Join Date Oct 2005 Posts 505 Senior Member	We have been talking about karma in many threads. There is a lot of confusion about Karma. Karma is defined or clarified in 1. Vedas - Karma kanda 2. Vedas - Jnana kanda 3. Mahabharata 4. Ramayana 5. Dharma Sashthras. The definition and clarifications regarding karma differs and are many times contradictory in all the above scriptures. Without going into mind boggling details, there are three Karma theories. 1. The results of Karma has to be reaped by all. There is no escape from it. 2. The transfer of effects of Karma. Karma of a parent affecting the child and the Karma of the child affects the parents. In effect karma of one person affecting others like wife/husband, brother/sister and so on. ( I am not going into this). 3. The effects of karma is to be decided by God. God can nullify the effect of any Karma. God also decides when the effect of any karma should fructify. Now what you believe depends on the philosophy you follow. Again this is a bit of a problem as the practice of religion does not follow one particular philosophy. Still we can discern the philosophical background in our beliefs. 1. The belief in Nityakarama, karma anushtana and such other terms are basically Purva Mimansa from the karma Kanda of the Vedas. You reap the benefit according to your karmas. No Godly intervention. Ritualistic religion is based on this. People who follow Advaita, Vishishta Advaita, still follow Purva Mimansa when it comes to basic rituals. Purava Mimansa is Karma Kanda of the Vedas. It does not believe in God. So you do your Nityakarmas and other rituals and you will reap the benefit. 2. This is the basis of shraddhas. 3. This is the basis of Bhakti. This contradicts the belief of Purva Mimansa. Nityaanushtana and other rituals do not play a major role. Devotion is the key. Our daily religion is a combination of all the philosophies. Purva Mimansa by ritual, Vedanta in belief and Bhakti in practice. In Kali Yuga, Bhakti is the best marga for attaining salvation.
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