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generation of effect from prakṛti is spontaneous though it cannot take place until the obstacle in its path is eliminated.
It is evident from the above that karma as a nimitta has no active properties as in the Nyaya-vaiśeṣika system but it has the power to remove the barrier which stands in the way of the selfgeneration of Prakṛti.
PÜRVAMĪMĀNISĀ SYSTEM OF INDIAN
PHILOSOPHY
The Purvamimamsa system of Indian philosophy was a strong advocare of the doctrine of karma. The Mimamsakas for this reason were called Karmavadins as distinguished from the Ultaramīmāmsā or Vedanta which was described as upholding the theory of Brahma. Bhattotpala in his commentary on the Bṛhat-Samhita of Varähmihiral says that karma is the reason of the existence of this world. In support of this a verse2 can be quoted which means that good and evil karmas earned in previous life become the reason for creation and destruction of all the Creatures.
ŠANKARA AND KARMA
In the Vedanta school of Sankara, there is a question of the relation between Jñana and karma. The que tion turns upon the possibility of Jñana i. e. the unity of knowledge of Brahman having any effect on the karma past or present of the Sadhaka. Karma has its origin in ignorance or Avidya, when therefore the right knowledge comes into existence, it has some reaction on karma, The Brahmasutras discuss the question of the interrelation between Jñana and karma. The Sutra No. 13 lays down plainly that the sins committed before the origin of knowledge
1. Vide commentary on Varahmihira's Bṛhatsamhita by Bhattotpla 1. 7. 2. पूर्वजन्मार्जितं यच्च कर्म पुसां शुभाशुभम् ।
तदैव सर्वजन्तूनां सृष्टिसंहारकारणम् ॥
3. Vide Frahma sutra IV.1.13,19
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