In this paper, I draw attention to various doctrines common to different Vedāntic traditions. In particular, I pay close attention to the doctrine of beginningless karman. I also note that this doctrine seems to stand in tension with Leibnizian Cosmological Arguments (LCAs) and Kalām Cosmological Arguments (KCAs). This tension arises because defenders of these arguments argue that an infinite causal regress or an actual infinite cannot be physically instantiated and because the doctrine of beginningless karman seems to imply that such a regress or actual infinite can be physically instantiated. I address this tension by showing that not all interpretations of beginningless karman involve an infinite causal regress or an actual infinite. I close this paper by highlighting a few features that Vedāntic traditions have that make them more resistant to some objections to LCAs and KCAs.

在本文中，我提请注意不同吠檀多传统所共有的各种教义。我特别关注无始果业的教义。我还注意到，这一学说似乎与莱布尼茨宇宙论论证（LCA）和卡拉姆宇宙论论证（KCA）存在冲突。这种张力的产生是因为这些论点的捍卫者认为无限因果回归或实际无限不能在物理上实例化，并且因为无始业力的学说似乎暗示这样的回归或实际无限可以在物理上实例化。我通过证明并非所有对无始业力的解释都涉及无限因果回归或实际无限来解决这种紧张关系。在本文的结尾，我强调了吠檀多传统的一些特征，这些特征使它们更能抵制对 LCA 和 KCA 的某些反对意见。