From the MD and the Gita – both finding their final form between 100BC and 100 AD -we can see that the teachings about karma on the other hand had made the elites deeply concerned. It was the ethical aspect, which the Buddhist and Jains hammered: your deeds had consequences for your afterlife and rebirth. The Kshatriyas’ life as warrior nobility, political rulers, slave owners, and exploiters of economical surplus often put them the in the midst of violent situations, which created, according to the teachings, very bad karma. Hence they risked being reborn as evil or traumatised spirits. Further, as regional kings fought local princes and warlords, the kings’ soldiers ended up in often unbearable situations, fighting their own kith and kin. Where was a warrior’s loyalty grounded – in his local roots or in the royal institution embedded in divine cosmic order? No matter what he chose, as a warrior noble he seemed to end up with bad karma. Thus the karma doctrine must have created deep concerns among the elites. Hence their existential interest and concern and hence the title given to the section: Moksha-dharma – teachings of how to get releaseâ from bad karma and following suffering and frightening rebirth.
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