Karma
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The law of Karma (Sanskrit: कर्म), or Kamma (Pali), is a central principle in the Asian religions of Hinduism, Jainism and Buddhism. Although these religions express significant disagreement regarding the specific meaning of "karma", all three groups have relatively similar notions of what karma is.
More recently the concept has been adopted (with various degrees of accuracy and understanding) by many New Age movements, Theosophy and Kardecist Spiritualism .
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Karma in the Dharma-based Religions
Hinduism
Hinduism sees karma as immutable law with involuntary and voluntary acts being part of a more intricate system of cause and effect that is often not comprehensible to one bound by karma. It is the goal of the Hindu, as expressed succinctly in the Bhagavad Gita, to embrace a 'sattvic' lifestyle and thus avoid creating more karma (karma is not qualified as good or bad). By ceasing to create more karma, the jiva-atma or individual soul is able to move closer to moksha, or liberation.
To the Hindu, karma is the law of the phenomenal cosmos that is part and parcel of living within the dimensions of time and space. All actions, thoughts, vibrations of any sort, are governed by a law that demands perfect rebound. So all jiva-atmas (individual souls) must experience karma if they live and experience the phenomenal universe. To escape the cycle of life, death and rebirth, one must exhaust one's karma and realize one's true Self as the highest truth of Oneness that is Brahman (or for dvaitists(dualists) bliss with the Supreme Godhead).
In Hinduism, karma is of three kinds:
Prarabadha Karma
This karma is unchangeable within the scope of one life, since it is the 'setup' for the life in question. It is the karma of one's past lives. After death, the atma leaves the body, as the casting off of old vestments, and carries with it the samskaras (impressions) of the past life of thoughts and actions and events. These samskaras manifest themselves in the unchangeable situation into which one is born and certain key events in one's life. These include one's time of death (seen as governed by an allotment from birth of the total number of one's breaths for that life), one's economic status, one's family (or lack of family), one's body type and look: essentially, the setting of one's birth, the initial base.
Samchita Karma
The samskaras that one inherits from the last lives create one's personality, inclinations, talents, the things that make up one's persona. One's likings, abilities, attitudes and inclinations are based on the thoughts and actions of past lives. One's samchita karma is somewhat alterable through practice and effort towards change. This might be seen through the Hindu system of yoga and the dynamic of the gunas. An example would be someone who, through meditation, slowly evolved into a more stable personality.
Agami Karma
Agami karma is the karma of the present life over which the soul has complete control. Through it one creates one's karma in the present for the future of the current life and in life-times to come.
The Hindu cannot say, sometimes, if a major event in life is the doing of Prarabadha or Agami Karma. The idea of "bad things happening to good people" is seen by the Hindu as a result of Prarabadha Karma, more simply understood as karma from a past life.
In Hinduism, karma works within a cyclical framework that sees the phenomenal universe being created and eventually dissolving back into itself, back into realization that it was nothing other than Maya imposed on the truth of Brahman. So Karma will eventually be worked out.
Karma does allow for anirudh (Divine Grace). Through exceeding devotion and love of God, the Hindu believes one can be helped to speed through Karma phal (Karmic fruit). By developing 'vairagya' or 'detachment' from the fruits of one's karma, as Lord Krishna most famously summarized, one can transcend karma and be liberated. One is aided by love of God. All the Yogas of Hinduism seek to transcend karma through different means of realization.
Buddhism
In Buddhism, only intentional actions are karmic "acts of will". Often misunderstood in the West as "cause and effect", in actuality, Karma literally means "action" - often indicating intent or cause. Accompanying this usually is a separate tenet called Vipaka, meaning result or effect. The re-action or effect can itself also influence an action, and in this way, the chain of causation continues ad infinitum, but may eventually be transcended through the development of wisdom and healthy intent if the individual chooses to cultivate such a qualities.
Understanding the universal law of Karma provides order to a beginningless and endless universe. Alongside this view is the related notion of Buddhist rebirth - sometimes understood to be the same thing as reincarnation - which has its roots in the principle of Karma.
Jainism
Jains believe that karma is a form of matter. Mahavira described karma as "clay particles". Jains do not believe in "good karma" or "bad karma"; they try to avoid all karma.
Karma in General
According to Karma, performance of positive action results with the reaction of a good conditioning in one's experience, whereas a negative action results in a reaction of a bad response. This may be an immediate result following the act, or a delayed result occuring either in the present life or the next. Thus, meritorious acts may create rebirth into a higher station, such as a superior human being or a godlike being, while evil acts result in rebirth as a human living in less desirable circumstances, or as a lower animal. While the action of karma may be compared with the Western notions of sin and judgment by God or gods, Karma is held to operate as an inherent principle of the Universe without the intervention of any supernatural being.
Most teachings say that for common mortals, having an involvement with Karma is an unavoidable part of day-to-day living. However, in light of Vedanta, as well as Gautama Buddha's teachings, one is advised to either avoid, control or become mindful of the effects of desires and aversions as a way to moderate or change one's karma (or, more accurately, one's karmic results).
The idea of karma was popularized in the west through the work of the Theosophical Society. Kardecist and Western New Age reinterpretations of karma frequently cast it as a sort of luck which is associated with virtue: if one does good or spiritually valuable acts, one deserves and can expect good luck; contrariwise, if one does harmful things, one can expect bad luck or unfortunate happenings. In this conception, karma is affiliated with the Neopagan law of return or Threefold Law, the idea that the beneficial or harmful effects one has on the world will return to oneself.
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Dharma · Artha ·
Moksha · Karma · Samsara |
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Vedas · Upanishads |
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Related topics
Hinduism by country |
References
- Adapted from the Wikipedia article, "Karma" http://en.wikipedia.org/wiki/Karma, used under the GNU Free Documentation License
