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На сайте собрано множество порно видео, порно фото а так же порно рассказы и это все совершенно бесплатно! This article has multiple issues. Text document with red asana failed to attach pdf mark. The causality is said to be applicable not only to the material world but also to our thoughts, words, actions and actions that others do under our instructions.

It also declares that as a man is ‘constituted’ by his desires, he is born in the other world with reference to these. Scholars have generally agreed that the earliest formulation of the Karma doctrine occurs in the Brhadaranyaka Upanisad, which is the earliest of the Upanisads. The doctrine occurs here in the context of a discussion of the fate of the individual after death. Karma” literally means “deed” or “act”, and more broadly names the universal principle of cause and effect, action and reaction, which Hindus believe governs all consciousness. Karma refers to the totality of our actions and their concomitant reactions in this and previous lives, all of which determine our future. The conquest of karma lies in intelligent action and dispassionate reaction. Not all karmas rebound immediately.

Some accumulate and return unexpectedly in this or other lifetimes. Everything that we have ever thought, spoken, done or caused is karma, as is also that which we think, speak or do this very moment. It would be impossible to experience and endure all karmas in one lifetime. Fruit-bearing karma is the portion of accumulated karma that has “ripened” and appears as a particular problem in the present life. Only in human life we can change our future destiny. Hindu saint, said: “Our destiny was shaped long before the body came into being. As one acts, so does one become: one becomes virtuous by virtuous action, and evil by evil action.

Unsourced material may be challenged and removed. 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. Vedanta, the creator is not the ultimate reality, “I am God” is the supreme truth, the pursuit of self-knowledge is spirituality, and it shares the general concepts of karma-rebirth-samsara ideas found in Buddhism with some important differences. A human’s karmic acts result in merits and demerits. Thus, God affects the person’s environment, even to its atoms, and for those souls who reincarnate, produces the appropriate rebirth body, all in order that the person might have the karmically appropriate experiences. 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.

Hence, karma cannot bestow the fruits of actions at a future date according to one’s merit. Since apurva is non-sentient, it cannot act unless moved by an intelligent being such as God. It cannot independently bestow reward or punishment. Two birds of beautiful plumage — inseparable friends — live on the same tree. Of these two one eats the sweet fruit while the other looks on without eating. The soul is essentially a reflection of Brahman. The tree represents the body.

The soul identifies itself with the body, reaps the fruits of its actions, and undergoes rebirth. The Lord alone stands as an eternal witness, ever contented, and does not eat, for he is the director of both the eater and the eaten. God is merely the dispenser and witness with reference to the merit and demerit of souls. 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. Thus, Sivananda explains that differences between classes of beings are due to different merits belonging to individual souls. He concludes that God metes rewards and punishments only in consideration of the specific actions of beings. God is “amala,” or without any stain of evil. Ramanuja, reiterates that inequality and diversity in the world are due to the fruits of karma of different souls and the omnipresent energy of the soul suffers pain or pleasure due to its karma.

Unlike the Semitic religions, e. Ramanuja believed that creation is an eternally recurring cyclic process and hence God is free from the responsibility of starting it and causing the evils accruing from it. Jivas themselves who are responsible for the fruits. Although souls alone have the freedom and responsibility for their acts and thus reap the fruits of karma, i.

Jiva, as he acts according to the tendencies and deserts he has acquired by his karma, Ramanuja believes that God wills only their fructification. 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 light. Him, He engenders in their minds a delight in such actions as have a downward tendency and are obstacles in the way of the attainment of God. Vedanta, on the other hand, believes that there must be a root cause for variations in karma even if karma is accepted as having no beginning and being the cause of the problem of evil. Since jivas have different kinds of karma, from good to bad, all must not have started with same type of karma from the beginning of time.