Karma in Hinduism
[11] The doctrine of transmigration of the soul, concerning fateful retribution for acts committed, appears in the Rig Veda (Mandala 1, Sukta 24, Mantra 2),[12] with words like "saha na mahye aaditaye punar-daath pitharam drisheyam matharam cha" (You must also know that one God to be a giver of rebirth, non else can do this work.
The Free will ones are the thinking (agama Karma) and execution of actions (kriyamana Karma) that an individual can undertake freely in his or her current life, and can help influence, change or alter, the Adridha (non-fixed) aspects of the Fated ones in this current life, and can/will also accumulate karmic credits into his or her Sanchita and Prarabdha accounts, which will be experienced in the future.
[21] Several different views exist in Hinduism, some extant today and some historical, regarding the role of divine beings in controlling the effects of karma or the lack thereof.
According to the Markandeya Purana, Shani (Saturn) is described as the son of the Sun god, Surya, and his wife Chhaya (shadow).
[6]In the non-dualistic (Advaita) school of Vedanta, the creator God (Ishvara) is not the ultimate reality, instead the formless Brahman is the supreme truth.
[24] In a commentary to Brahma Sutras (III, 2, 38, and 41), a Vedantic text, Adi Sankara, an Indian philosopher who consolidated the doctrine of Advaita Vedanta, a sub-school of Vedanta, argues that the original karmic actions themselves cannot bring about the proper results at some future time; neither can super sensuous, non-intelligent qualities like adrsta—an unseen force being the metaphysical link between work and its result—by themselves mediate the appropriate, justly deserved pleasure and pain.
[25] Shankara (8th century) comments as follows:Karma is insentient and short-lived, and cannot therefore be expected to bestow the fruits of actions at a future time according to one’s deserts.
[26] Since a data-system (or computer) is needed to discern different "just" consequences for actions, there is suggested to be a sentient theistic administrator or supervisor for karma (Ishvara).
[27] In his Sri Bhasya, Ramanuja's interpretation of the Brahma sutras from a Vaishnavite theistic view, Brahman, whom he conceives as Vishnu, arranges the diversity of creation in accordance with the different karma of individual souls.
[30] According to the foregoing concept, God is "compared to light which may be used for forging or for reading scriptures," but the merits or demerit "devolves entirely on the persons concerned and not on the darkness.
Thus, Madhva concludes that the jivas (souls) are not God's creation as in the Christian doctrine, but are rather entities co-existent with Vishnu, although under His absolute control.
[32] According to Madhva, God, although He has control, does not interfere with Man's free will; although He is omnipotent, that does not mean that He engages in extraordinary feats.
[33] Swami Tapasyananda further explains the Madhva view by illustrating the doctrine with this analogy: the power in a factory comes from the powerhouse (God), but the various cogs (Jivas) move in a direction in which they are set.
In his commentary on Chapter 3 of the Brahma Sutras, Sivananda notes that karma is insentient and short-lived, and ceases to exist as soon as a deed is executed.
[35] There is a passage from Swami Sivananda's translation of the Svetasvatara Upanishad (4:6) illustrating this concept: Two birds of beautiful plumage – inseparable friends – live on the same tree.
Swami Sivananda also notes that God is free from charges of partiality and cruelty which are brought against him because of social inequality, fate, and universal suffering in the world.
In his commentary on Chapter 2 of the Brahma Sutras, Sivananda further notes that the position of God with respect to karma can be explained through the analogy of rain.
Although rain can be said to bring about the growth of rice, barley and other plants, the differences in various species is due to the diverse potentialities lying hidden in the respective seeds.
Sambantha concludes that an intelligent Supreme Being with perfect wisdom and power (Shiva, for example) is necessary to make karma attach to the appropriate individual.
Shaivas believe that there are cycles of creations in which souls gravitate to specific bodies in accordance with karma, which as an unintelligent object depends on the will of Shiva alone.
[39] In Chapter 1 of 10th book of the Bhagavata Purana, Vasudeva, the father of Krishna, exhorts Kamsa to refrain from killing his wife, Devaki, the mother of Krishna, by stating that death is certain for those who are born and when the body returns to the five elements, the soul leaves the body and helplessly obtains another form in accordance with the laws of karma, citing passages from Brihadaranyaka Upanishad, IV:4:3.
For example, the 135th name of Vishnu, Dharmadhyaksha, in the Advaita philosopher Sankara's interpretation means, "One who directly sees the merits (Dharma) and demerits (Adharma), of beings by bestowing their due rewards on them.
If the bad actions do not yield their consequences in this life, the soul begins another existence and in the new environment undergoes suffering for its past deeds".
[46] The doctrine of karma dates from ancient times and besides the above author is mentioned in the Gautama dharma-sutra, Shatapatha Brahmana, Kathaaka-grey-sutra, Chandogya Upanishad, Markandeya Purana, and many others.
3, i.e., jati (birth as a worm or animal), ayuh (life i.e. living for a short period such as five or ten years) and bhoga (experiencing the torments of Hell".
[50] According to Swami Mukundananda's interpretation of Bhagavad Gita, Chapter 18, verse 63: "[t]his free will to choose between available alternatives has been given to the soul by God.
As Adi Sankara stated in his commentary on Shvetashvatara Upanishad VI:4, "If we dedicate all our works to Ishvara, we will not be subject to the law of karma.
"[55] Theistic schools believe in cycles of creations where souls gravitate to specific bodies in accordance with karma, which as an unintelligent object depends on the will of God alone.
For example, Kaushitaki Upanishad 1.2 asserts that birth in different forms of existence as a worm, insect, fish, bird, lion, boar, snake or a human, is determined by a person's deeds and knowledge.
"[57] The Navagraha and planetary deities, including Shani (Saturn), are considered subordinate to Ishvara (i.e., the Supreme Being) and are believed by many to assist in the administration of justice.
