God has given man wisdom to guide him. Therefore, the intellect should always be able to examine any text which tells about karma or karma., So man may go astray, But in the end the true path is found. For this reason Vedic scholars have said that Vedas should also be proved by logic. The one who always keeps tightening the meanings on the test of logic sometimes makes a mistake., So always keeps the way of correcting your mistake open.
Man is free to act, but other animals are not free to act. The way they have to live, they cannot think of any change in it. For this reason they are considered to be under Yama (the controlling power of God). According to the Vedic texts, for the guidance of man, he receives the knowledge of Vedas from the divine law. This knowledge is not like a cowherd carrying a rope around the cow’s neck takes it somewhere. It is inspirational. To believe it or not to believe it is in man’s own right, but he enjoys the fruits of his free deeds. It is said in Shrimad Bhagavad Gita-
Neither do the Kashchitkshanampi Jatu Tishtatykarkrit.
Karatete Hyavasah Karma Sarvah Prakritijaergunaiah.
-Srimad Bhagavad Gita 3-5
Meaning- Man cannot live without karma even for a moment. He acts when he is compelled by the qualities of Prakriti (in which he has joined).
Vedic Mimamsa also says the same. Along with this it is also said in Shrimad Bhagavad Gita-
Duren hayavaram karma buddhiyogadhananjaya.
Buddhau sharanmanvichha kripanah phalhetavah.
-Srimad Bhagavad Gita 2-49
That is, the action done by the Yoga (Sahay) of the intellect is far away from the (ordinary) action. Therefore, take the refuge of the intellect, because the action done by the result is very inferior.
The meaning is that one cannot live without doing karma. For this reason one should act after thinking. Karma done with the inspiration of the fruit (objects) is of very inferior fruit.
Prahlad came to know about the metaphysics of birth and death, the fruits of action under the rites of the previous birth. After the death of Hiranyakashipu, he also became the king, but he could not bring the source of inspiration i.e. scholars of Vedas to his country. The priest of the demons was called Shukracharya. Shukracharya is the name of a post, it is not the name of a person. One who knows the glory of action, but cannot use the intellect to differentiate between action and non-action, or ignores the inspiration of God and His knowledge, such an Acharya only shows false guidance. Such was Shukracharya, the teacher of the demons.
God has given man wisdom to guide him. Therefore, if the intellect is always examining any text which tells about the deeds or deeds, then a person may go astray, but in the end the true path is found. For this reason Vedic scholars have said that Vedas should also be proved by logic. The one who always keeps tightening the meanings on the test of logic, even if he makes a mistake, he always keeps the path of correcting his mistake open. Prahlad revolted against his father, but kept Shukracharya as his priest, who had given false inspiration to his father. As a result, Prahlad’s son Virochana again became an atheist. Virochana’s son became Bali. Bali’s son became Baan. Baan was a great demon. In Mahabharata it is said-
Baleshch Prathitah sons banu naam mahasurah.
– Mahabharata Adi Parva 65-20
The reason for this was his culture. The Kashyap-Diti dynasty got Shukracharya Guru. Shukracharya was a materialist, he believed that everything was born of nature, naturally. Hiranyakashipu was a disciple of Shukracharya, who happened to be an atheist as well as a person of evil nature. Atheists or theists, who believe in God only for the sake of appearance, can be evil by nature. Still, it is not necessary that an atheist should be a person of unrighteousness. However, when those who do not accept God become full of glory, they forget the distinction in duty. The reason is that there is no purpose left in performing the duty. As long as man remains low and low, he keeps righteous dealings with others who are afraid of worldly beings who are stronger than him, but when he himself becomes strong when he is endowed with worldly glories, then his atheistic being takes him on the opposite path. succeeds in leaving.
Exactly the same thing happened with Hiranyakashipu. When he became the master of tremendous force, then there was no one to make him realize his duty and duty. If there is no God, then there is no Veda, if there is no Veda, then there is no best behavior described in it. On being strong, there are thoughts of God and the fruit of action and rebirth, which can keep a man on the right path, that is, Aastikya (theism) helps powerful people to stay on the path of righteousness.
The same thing happened with Prahlad’s son. Prahlad had become a believer in God by the results of his previous birth and by the teachings of Narada Muni heard from his mother during pregnancy. Prahlad’s children Virochana and Bali continued on some right paths, but Baan again became an atheist. Virochana attacked Indra, the king of Adityas. Indra did not even allow Virochana to enter his palace. The reason for Virochana’s attack was that Lakshmi, who was the daughter of the demons, had left the country of the demons and went to the Adityas. There she got married to Vishnu. Angered by this, Virochana attacked the Adityas. When Virochan was defeated, Shukracharya advised Virochan and his son Bali to accumulate power. Bali attacked Devlok by accumulating power. By then Aditya had become weak due to laziness and madness. For this reason, Indra Aditya had to leave his country and run away due to Bali’s attack on Devlok. It is said that Bali established the kingdom in the three worlds and started exploiting those people. This meant that only Brahmins, Kshatriyas and Vaishyas do fertile work in the society, and Bali had taken control over these three parts of the society.
Taking all the money earned by them, he used to donate it to the yagyas. Vamana was a very strong and clever Kumar among the Adityas. He made a plan to take back the kingdom of Adityas from Bali and went to the sacrifice of sacrifice. Bali was very impressed on seeing his dazzling form. When Vamana started giving dakshina to Vamana in the sacrificial yajna, Vamana said that he does not want to take wealth, silver, gold etc. These things are not of his use. He asks for three steps of land. When the sacrifice was ready, Vamana asked for the liberation of the three varnas (Brahmin, Kshatriya and Vaishya). In the Puranas it is called three steps land. Just as land is the source of all wealth, similarly the entire wealth of the society is the product of these three varnas. Bali hesitated to give this gift, but he obeyed the promise and the three castes of the earth became independent and started enjoying their own deeds. This is the history written in the Indian tradition, and in the language of today’s history it is the story of the early Vedic period. The reason is that Kashyap etc. were the creatures of the incomparable creation and the sacrifice took place only in the fourth generation of Kashyap. By that time only about two hundred years would have passed for the creation. So till then the Vedic period was going on. Yet not everyone accepted the idea of Vedas. Vamana also used cleverness in asking for charity. In common parlance it can be called cheating. Thus it is clear that even in the Vedic period, humans were the ones who rejected the Vedic education. This is because man is free to do work and control over work can be done only by the intellect. Not everyone’s intellect is the same as the result of rebirth. Therefore, from time immemorial, human beings of two types of tendencies have come – divine and demonic. It has nothing to do with the existence or not of the Vedic period. Religion is related to the rites and education of previous births. Knowing the language of the Vedas and understanding the Vedas are not related to correct conduct. Behavior is governed by rituals.