kriyamana (do) karma until we are born again in another human body. Some believe that only human beings who can distinguish right from wrong can do (kriyamana) karma. Therefore, animals and young children are considered incapable of creating new karma (and thus cannot affect their future destinies) as they are incapable of discriminating between right and wrong. Tulsidas, a Hindu saint, said: "Our destiny was shaped long before the body came into being." As long as the stock of sanchita karma lasts, a part of it continues to be taken out as prarabdha karma for being enjoyed in one lifetime, leading to the cycle of birth and death. A Jiva cannot attain moksha (liberation) from the cycle of birth and death, until the accumulated sanchita karmas are completely exhausted. Unkindness yields spoiled fruits, called pāpa, and good deeds bring forth sweet fruits, called punya. As one acts, so does one become: one becomes virtuous by virtuous action, and evil by evil action. The role of Isvara (God) 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. Markandeya Purana The Markandeya Purana states that Shani (Saturn) is the son of the Sun god, Surya , and his wife Chhaya (shadow). Saturn is cold and dry because of its internal core structure, which is made of ice. Internally, he is pure. It also states that he was entrusted with the role of the Lord of Karma and Justice by the Trimurti. In Vedanta In Vedanta philosophy, the creator Ishvara rules over the world through the law of karma. The various schools of Vedanta hold that karma cannot function independently on its own. Instead they think that God (Isvara) is the dispenser of the fruit (phala) of karma. This idea is defended in the Brahmasutras, a major scriptural source for Vedanta. The Brahmasutras (3.2.38) state:The fruits of action (phalam) come from Him (The Lord, Isvara), since this is reasonable (upapatteḥ). Sankara (Advaita) In non-dualistic (Advaita) school of Vedanta, the creator is not the ultimate reality, "I am Brahman" 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. In a commentary to Brahma Sutras (III, 2, 38, and 41), a Vedantic text, Adi Sankara, an Indian philosopher who