And with another line that I’m looking at, “Karma is a cat / Purring in my lap ’cause it loves me.” This article contains Indic text. Without proper rendering support, you may see question marks or boxes, misplaced vowels or missing conjunctsinstead of Indic text. Yes, there is. If someone were to listen to this and think — and I don’t know if they could based on these lyrics — My gosh, I have to be really careful about how I behave because if I’m not kind and generous, if I hurt people and cause others harm, then I’m going to be living in a world of hurt. So I should use Taylor Swift as a model and be the virtuous one. If someone were to learn that from this song and use that in their life to actually be kind and helpful, then this song would be earning Taylor Swift good karma. 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. Rather, God enforces a rule of law and, in accordance with the just deserts of jivas, gives them freedom to follow their own nature. [33] Thus, God functions as the sanctioner or as the divine accountant, and accordingly jivas are free to work according to their innate nature and their accumulated karma, good and bad. Since God acts as the sanctioner, the ultimate power for everything comes from God and the jiva only utilizes that power, according to his/her innate nature. However, like Shankara's interpretation of the Brahma Sutras as mentioned earlier, Madhva, agrees that the rewards and punishments bestowed by God are regulated by Him in accordance with the good and sinful deeds performed by them, and He does so of out of His own will to keep himself firm in justice and he cannot be controlled in His actions by karma of human beings nor can He be accused of partiality or cruelty to anyone. [33] Frawley, David (26 January 2019). Vedantic Meditation: Lighting the Flame of Awareness. North Atlantic Books. p.4. ISBN 978-1-55643-334-4.

The spirit comes to us again for wisdom, energy, and life, That we may long behold the Sun (54) [13] Chandogya Upanishad 5.10.7 distinguishes between good birth such as birth in a spiritual family, i.e., ( brahmin caste) or an evil birth, such as birth as a dog or hog.) Thus, the doctrine of karma comes to explain why different life forms manifest, into widely various levels of biological development such as characterization into different species from plants to various types of animals, and to even differences between members of the same species, such as humans. [54]a b c Keyes, Charles F.; Daniel, E. Valentine (1 January 1983). Karma: An Anthropological Inquiry. University of California Press. p.134. ISBN 978-0-520-04429-6. On “Karma,” Taylor confronts people from her past, warning them about the consequences of their actions. Considering the way they acted towards her previously, Taylor is relieved that karma will do her justice and may not be so kind with them. For example, if one performs a good deed, something good will happen to them, and the same applies if one does a bad thing. In the Puranas, it is said that the lord of karma is represented by the planet Saturn, known as Shani. [3] 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. We do not see any insentient thing bestow fruits on those who worship it. Therefore it is only from the Lord, who is worshipped through actions, that their results proceed. [6]

Himalayan Academy Publications - Loving Ganesha". Himalayanacademy.com . Retrieved 26 January 2019. a b c d e Krishan, Yuvraj (26 January 1997). The Doctrine of Karma: Its Origin and Development in Brāhmaṇical, Buddhist, and Jaina Traditions. Bharatiya Vidya Bhavan. p.25. ISBN 978-81-208-1233-8. Krishnan, Yuvraj (1997). The Doctrine of Karma. New Delhi: Motilal Banarsidass. ISBN 81-208-1233-6. The earliest appearance of the word "karma" is found in the Rigveda. The term karma also appears significantly in the Veda. According to Brahmanas, "as his creations is born to the world he has made" [ This quote needs a citation] and one is placed in a balance in the other world for an estimate of one's good and evil deed. It also declares that as a man is 'constituted' by his desires, he is born in the other world concerning these. [9] a b c Dasgupta, Surendranath. A History of Indian Philosophy, Volume V: The Southern Schools of Saivism, pp. 87-89.A person can be free from sorrow through the grace of Isvara. Therefore, the Shvetashvatara Upanishad postulates a supreme Being whose grace to devotees provides a way of escape from the law of karma. Shvetashvatara Upanishad 7 and 12 aver that the doer of the deeds wanders about and obtains rebirth according to his deeds but postulates an omnipotent creator, i.e., Isvara and the doctrine of grace. [54] Isvara is the great refuge of all and a person attains immortality when blessed by Isvara or at Isvara's pleasure. [54]