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understood as that which causes the entire cycle of cause and effect(i.e., the cycle called sasra). Originating in ancient India, Karma is part of Hindu, Jain,Buddhist and Sikh philosophies.[2]
Contents [hide] 1 Origins 2 Views 3 Eastern interpretation 3.1 In the Indian religions 3.1.1 Hinduism 3.1.2 Sikhism 3.1.3 Buddhism 3.1.4 Jainism 3.2 In Falun Gong 4 Western interpretation 5 Spiritism 6 New Age and Theosophy 7 Karma and emotions 8 See also 9 References 10 External links
Origins
A concept of karma (along with samsara and mok sha) may originate in the shramanatradition of which Buddhism and Jainism are continuations. This tradition influenced theBrahmanic religion in the early Vedantic (Upanishadic) movement of the 1st millennium BC. This worldview was adopted from this religious culture by Brahmin orthodoxy, and Brahmins wrote the earliest recorded scriptures containing these ideas in the early Upanishads. Until recently, the scholarly consensus was that reincarnation is absent from the earliest strata of Brahminical literature. However, a new translation of two stanzas of the Rig Veda indicate that the Brahmins may have had the idea, common among small-scale societies around the world, that an individual cycles back and forth between the earth and a heavenly realm of ancestors. In this worldview, moral behavior has no influence on rebirth. The idea that the moral quality of one's actions influences one's rebirth is absent from India until the period of the shramana religions, and the Brahmins appear to have adopted this idea from other religious groups.[3][4][5][6][7][8][9][10][11][12]
Views
Some traditions (i.e., the Vedanta), believe that a supreme being plays some kind of role, for example, as the dispenser of the 'fruits' of karma[13] or as exercising the option to change one's karma in rare instances. In general, followers of Buddhism and many followers of Hinduism consider the natural laws of causation sufficient to explain the effects of karma.[14][15][16] Another view holds that a Sadguru, acting on a god's behalf, can mitigate or work out some of the karma of the disciple.[17][18][19] And according to the Jainismperspective, neither a god nor a guru have any role in a person's karmathe individual is considered to be the sole doer and enjoyer of his karmas and their 'fruits'. Laws of karma are codified in some books.[20][21][22][23][24][25][26][27]
Eastern interpretation
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Sikhism
In Sikhism, all living beings are described as being under the influence of maya's three qualities. Always present together in varying mix and degrees, these three qualities of mayabind the soul to the body and to the earth plane. Above these three qualities is the eternal time. Due to the influence of three modes of Maya's nature, jivas (individual beings) perform activities under the control and purview of the eternal time. These activities are called "karma". The
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underlying principle is that karma is the law that brings back the results of actions to the person performing them. This life is likened to a field in which our karma is the seed. We harvest exactly what we sow; no less, no more. This infallible law of karma holds everyone responsible for what the person is or is going to be. Based on the total sum of past karma, some feel close to the Pure Being in this life and others feel separated. This is the Gurbani's (Sri Guru Granth Sahib) law of karma. Like other Indian and oriental schools of thought, the Gurbani also accepts the doctrines of karma and reincarnation as the facts of nature.[34]
Buddhism
Main article: Karma in Buddhism In Buddhism, karma (Pli k amma) is strictly distinguished from vipk a, meaning "fruit" or "result". Karma is categorized within the group or groups of cause (Pli hetu) in the chain ofcause and effect, where it comprises the elements of "volitional activities" (Pali sank hara) and "action" (Pali bhava). Any action is understood as creating "seeds" in the mind that will sprout into the appropriate result (Pli vipak a) when met with the right conditions. Most types of karmas, with good or bad results, will keep one within the wheel of samsra, while others will liberate one to nirvna.[citation needed] Karma is one of five categories of causation, known collectively as niyama dhammas , the first being k amma, and the other four being utu (seasons and weather), bja (heredity, lit. "seed"), chitta (mind) and dhamma (law, in the sense of nature's tendency to perfect).
Jainism
Main article: Karma in Jainism See also: Types of Karma (Jainism) and Causes of Karma (Jainism) In Jainism, "karma" conveys a totally different meaning from that commonly understood inHindu philosophy and western civilization.[35] In Jainism, karma is referred to as karmic dirt, as it consists of very subtle and microscopic particles (pudgala) that pervade the entire universe.[36] Karmas are attracted to the karmic field of a soul due to vibrations created by activities of mind, speech, and body as well as various mental dispositions. Hence the karmas are the subtle matter surrounding the consciousness of a soul. When these two components (consciousness and karma) interact, we experience the life we know at present. Herman Kuhn, quoting from Tattvarthasutra, describes karmas as "a mechanism that makes us thoroughly experience the themes of our life until we gained optimal knowledge from them and until our emotional attachment to these themes falls off."[35] According to Padmanabh Jaini, [T]his emphasis on reaping the fruits only of ones own karma was not restricted to the Jainas; both Hindus and Buddhist writers have produced doctrinal materials stressing the same point. Each of the latter traditions, however, developed practices in basic contradiction to such belief. In addition to shrardha (the ritual Hindu offerings by the son of deceased), we find among Hindus widespread adherence to the notion of divine intervention in ones fate, while Buddhists eventually came to propound such theories like boon-granting bodhisattvas, transfer of merit and like. Only Jainas have been absolutely unwilling to allow such ideas to penetrate their community, despite the fact that there must have been tremendous amount of social pressure on them to do so.[37] The key points where the theory of Karma in Jainism differs from the other religions such as theistic traditions of Hinduism, can be stated as follows: 1. Karma operates as a self-sustaining mechanism as natural universal law, without any need of an external
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entity to manage them. (absence of the exogenous "Divine Entity" in Jainism) 2. Jainism advocates that a soul's karma changes even with the thoughts, and not just the actions. Thus, to even think evil of someone would endure a k arma-bandha or an increment in bad karma. For this reason, the Ratnatraya gives a very strong emphasis to samyak dhyan (rationality in thoughts) and "samyak darshan" (rationality in perception) and not just "samyak charitra" (rationality in conduct). 3. In Jain theology, a soul is released of worldly affairs as soon as it is able to emancipate from the "karmbandh". A famous illustration is that of Marudevi, the mother of Rishabha, the first Tirthank ara of the present time cycle, who reached such emancipation by elevating sequentially her thought processes, while she was visiting her Tirthankara son.[38] This illustration explains how nirvana and moksha are different than in other religions of India. In the presence of a Tirthankara, another soul achievedKevala Jnana and subsequently nirvana, without any need of intervention by the Tirthankara.[38] 4. The karmic theory in Jainism operates endogenously. Tirthankaras are not attributed "godhood". Thus, even the Tirthankaras themselves have to go through the stages of emancipation, for attaining that state. While Buddhism does give a similar and to some extent a matching account for Gautama Buddha, Hinduism maintains a totally different theory where "divine grace" is needed for emancipation. 5. Jainism treats all souls equally, inasmuch as it advocates that all souls have the same potential of attaining nirvana. Only those who make effort, really attain it, but nonetheless, each soul is capable on its own to do so by gradually reducing its karma.[39]
In Falun Gong
Falun Gong differs from Buddhism in its definition of the term "karma," Ownby says, in that it is taken not as a process of award and punishment, but as an exclusively negative term. The Chinese term "de" or "virtue" is reserved for what might otherwise be termed "good karma" in Buddhism. Karma is understood as the source of all suffering what Buddhism might refer to as "bad Karma". Li says "A person has done bad things over his many lifetimes, and for people this results in misfortune, or for cultivators it's karmic obstacles, so there's birth, aging, sickness, and death. This is ordinary karma."[40] Falun Gong teaches that the spirit is locked in the cycle of rebirth, also known assamsara[41] due to the accumulation of karma.[42] This is a negative, black substance that accumulates in other dimensions lifetime after lifetime, by doing bad deeds and thinking bad thoughts. Falun Gong states that karma is the reason for suffering, and what ultimately blocks people from the truth of the universe and attaining enlightenment. At the same time, is also the cause of ones continued rebirth and suffering.[42] Li says that due to accumulation of karma the human spirit upon death will reincarnate over and over again, until the karma is paid off or eliminated through cultivation, or the person is destroyed due to the bad deeds he has done.[42] Ownby regards the concept of karma as a cornerstone to individual moral behaviour in Falun Gong, and also readily traceable to the Christian doctrine of "one reaps what one sows". Others say Matthew 5:44 means no unbeliever will not fully reap what they sow until they are Judged by God after death in Hell. Ownby says Falun Gong is differentiated by a "system of transmigration" though, "in which each organism is the reincarnation of a previous life form, its current form having been determined by karmic calculation of the moral qualities of the previous lives lived." Ownby says the seeming unfairness of manifest inequities can then be explained, at the same time allowing a space for moral behaviour in spite of them.[40] In the same vein of Li's monism, matter and spirit are one, karma is identified as a black substance which must be purged in the process of cultivation.[40] Li says that "Human beings all fell here from the many dimensions of the universe. They no longer met the requirements of the Fa at their given levels in the universe, and thus had to drop down. Just as we have said before, the heavier one's mortal attachments, the further down one drops, with the descent continuing until one arrives at the state of ordinary human beings." He says that in the eyes of higher beings, the purpose of human life is not merely to be human, but to awaken quickly on Earth, a "setting of delusion", and return. "That is what they really have in mind; they are opening a door for you. Those who fail to return will have no choice but to reincarnate, with this continuing
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until they amass a huge amount of karma and are destroyed."[43] Ownby regards this as the basis for Falun Gong's apparent "opposition to practitioners' taking medicine when ill; they are missing an opportunity to work off karma by allowing an illness to run its course (suffering depletes karma) or to fight the illness through cultivation." Penny shares this interpretation. Since Li believes that "karma is the primary factor that causes sickness in people", Penny asks: "if disease comes from karma and karma can be eradicated through cultivation of xinxing, then what good will medicine do?"[44] Li himself states that he is not forbidding practitioners from taking medicine, maintaining that "What I'm doing is telling people the relationship between practicing cultivation and medicine-taking". Li also states that "An everyday person needs to take medicine when he gets sick."[45]Schechter quotes a Falun Gong student who says "It is always an individual choice whether one should take medicine or not."[46]
Western interpretation
Many Western cultures have notions similar to karma, as demonstrated in the phrase what goes around comes around.[47] Christian expressions similar to karma include reap what one sows(Galatians 6:7), violence begets violence and live by the sword, die by the sword.[48] In Hinduism, God plays a role and is seen as a dispenser of its version of karma. The non-interventionist view is that of Jainism and Buddhism, the latter originally a non-theist religion. Generally, Western popular culture portrays karma as more of a supranatural mystical force than a perspective on causality. This is more similar to Hinduism's concept of karma than Buddhism's.[citation needed]
Spiritism
Main article: Spiritist doctrine In Spiritism, karma is known as "the law of cause and effect", and plays a John F. Knott, March 1918. central role in determining how one's life should be lived. Spirits are encouraged to choose how (and when) to suffer retribution for the wrong they did in previous lives. How we know of this without remembering we had the choice is ambiguous. Disabilities, physical or mental impairment or even an unlucky life are due to the choices a spirit makes before reincarnating (that is, before being born to a new life). What sets Spiritism apart from the more traditional religious views is that it understands karma as a condition inherent to the spirit, whether incarnated or not: the consequences of the crimes committed by the spirit last beyond the physical life and cause him (moral) pain in the afterlife. The choice of a life of hardships is, therefore, a way to rid oneself of the pain caused by moral guilt and to perfect qualities that are necessary for the spirit to progress to a higher form. Because Spiritism always accepted the plurality of inhabited worlds, its concept of karma became considerably complex. There are worlds that are "primitive" (in the sense that they are home to spirits newly born and still very low on intellect and morals) and a succession of more and more advanced worlds to where spirits move as they are elevated. A spirit may choose to be born on a world inferior to his own as a penance or as a mission.
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harmful effects one has on the world will return to oneself. Colloquially this may be summed up as 'what goes around comes around.' The Theosophist I. K. Taimni wrote that "Karma is nothing but the Law of Cause and Effect operating in the realm of human life and bringing about adjustments between an individual and other individuals whom he has affected by his thoughts, emotions and actions."[49]Theosophy also teaches that when humans reincarnate they come back as humans only, not as animals or other organisms.[50] In the West, karma is often confused with concepts such as the soul, psychic energy,synchronicity (a concept originally from psychoanalyst Carl Jung, which says that things that happen at the same time are related), and ideas from quantum or theoretical physics (which most physicists would not grant as having any bearing on morality or codes of conduct, much less on supernatural notions). This mishmash of word associations is well illustrated by the once-common bumper sticker "My karma ran over your dogma".
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