1 In Imagining Karma: Ethical Transformation in Amerindian, Buddhist, and Greek Rebirth (Berkeley/Los Angeles and London, 2002), Obeyesekere discusses theories for the non-Vedic origin of karma theories, but concludes: “I think it reasonable to ignore the problem of origins owing to the methodological impossibility of finding them . . .” (p. 14). Bronkhorst, on the other hand, believes that philological methods can be employed to solve the ‘problem of origins’ but the results are not decisive.
2Olivelle, Patrick, Upaniṣads (Oxford and New York, 1996), remarks “. . . in reality, any dating of these documents that attempts a precision closer than a few centuries is as stable as a house of cards” (p. xxxvi).
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