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Spelling issue
{{Unreliable|date=July 2007}}
{{Hinduism_small}}{{Buddhism}}{{Sikhi}}{{Jainism}}{{otheruses}}
'''Karma''' ([[Sanskrit]]: {{Audio|Karma.ogg|''kárma''}}, ''{{IAST|[[:wikt:karman|kárman]]-}}'' "act, action, performance"<ref>a neuter ''n''-stem, nominative ''{{IAST|kárma}}'' {{lang|sa|कर्म}}; from the root ''{{IAST|kṛ}}'', means "to do, make, perform, accomplish, cause, effect, prepare, undertake"</ref>; [[Pāli]]: ''kamma'') is the concept of "action" or "deed" in [[Dharmic religions]] understood as denoting the entire cycle of [[causality|cause and effect]] described in [[Hinduism|Hindu]], [[Jain]], [[Sikh]] and [[Buddhism|Buddhist]] philosophies.
[[Category:Hinduism]]
==Concept==
The explanation of karma can differ per tradition. Usually it is believed to be a sum of all that an individual has done, is currently doing and will do. The results or "fruits" of actions are called ''{{IAST|karma-phala}}.
Karma is not about retribution, vengeance, punishment or reward; karma simply deals with what is. The effects of all deeds actively create past, present and future experiences, thus making one responsible for one's own life, and the pain and joy it brings to others. In religions that incorporate [[reincarnation]], karma extends through one's present life and all past and future lives as well. It is cumulative.
==Views==
Throughout this process, many believe God plays some kind of role, for example, as the dispenser of the fruits of karma.<ref>[http://www.swami-krishnananda.org/bs_3/bs_3-2-08.html]</ref> Other Hindus consider the natural laws of causation sufficient to explain the effects of karma.<ref>Pratima Bowes, ''The Hindu Religious Tradition'' 54–80 (Allied Pub. 1976) ISBN 0710086687</ref><ref>''Complete Works of Swami Vivekananda, Vol. II'', at 217–225 (18th reprint 1995) ISBN 81-85301-75-1</ref><ref>Alex Michaels, ''Hinduism: Past and Present'' 154–56 (Princeton 1998) ISBN 0-691-08953-1</ref> Another view holds that a [[Satguru|Sadguru]], acting on God's behalf, can mitigate or work out some of the karma of the disciple.<ref>Yogananda, Paramahansa, ''Autobiography of a Yogi'', Chapter 21 ISBN 1-56589-212-7</ref><ref>[http://www.swami-krishnananda.org/ans/ans_57.html Swami Krishnananda on the Guru mitigating the karma of the disciple]</ref><ref>[http://www.vnn.org/editorials/ET0410/ET27-8734.html Swami B. V. Tripurari on grace of the Guru destroying karma]</ref>
==Law of Karma==
The "Law of Karma" is central in [[Dharmic religions]]. All living creatures are responsible for their karma — their actions and the effects of their actions — and for their release from [[samsara]]. The concept can be traced back to the early [[Upanishads]].
The [[Esoteric Christianity|esoteric Christian]] tradition, [[Essenes|Essenian]] and later [[Rosicrucian]] schools teach it as the "Law of Cause and Consequence/Effect"<ref>[[Max Heindel]], ''[[The Rosicrucian Cosmo-Conception|The Rosicrucian Cosmo-Conception or Mystic Christianity]]'' (Part I, Chapter IV: [http://www.rosicrucian.com/rcc/rcceng04.htm Rebirth and the Law of Consequence]), ISBN 0911274340 },1909.</ref> However, this western esoteric tradition adds that the essence of the teachings of [[Christ]] is that the law of sin and death may be overcome by [[Divine Grace|Love]], which will restore [[immortality]].
==Exceptions==
Actions do not create karma (good or bad) when performed by an individual in the state of [[Moksha]] or liberation. Such a person is called "Stithaprajna". The monist, [[Adi Sankara]] taught "Akarmaiva Moksha," which means "Moksha can be attained only by doing, not by a process of effort". All actions performed by one in the state of Moksha are called [[Dharma]].{{Fact|date=June 2007}}
===Fourth state===
Hindus believe that everything in the [[Universe]] is in a state of creation, maintenance or destruction. Similarly, the mind creates a thought, maintains (follows) it for some time and the thought ultimately dies down (perhaps to be replaced by another thought). In addition to the three states of consciousness, Hinduism puts forward a fourth state of being called [[Turiya]] or pure consciousness, where the mind is not engaged in thinking but just observes the thoughts. Actions in the Turiya state do not create karma. Meditation is a practice aimed at giving individuals the experience of being in this objective state. An individual who is constantly in the turiya state is said to have attained moksha where their actions happen as a response to events (and not because of thought process); such actions do not result in accumulation of karma as they have no karmic effect.
The process of release (moksha) from ego-consciousness ([[ahamkar]]) with its inherent [[hinduism|karma]] can be compared with the doctrine of [[soteriology|salvation]] in mainstream [[Christianity]]: [[Divine grace|Grace]] given by [[faith]] in the suffering, death and [[resurrection]] of [[Jesus]].{{Fact|date=June 2007}}
==In the Dharmic religions==
===Hinduism===
{{main|Karma in Hinduism}}
One of the first and most dramatic illustrations of karma can be found in the [[Epic poetry|epic]] [[Mahabharata]]. In this poem, Arjuna the protagonist is preparing for battle when he realizes that the enemy consists of members of his own family and decides not to fight. His charioteer, Krishna — one of the incarnations of God (Vishnu) — explains to Arjuna the concept of "duty" among other things and makes him see that it is his duty to fight. The whole of the [[Bhagavad Gita]] within the Mahabharata, is a dialogue between these two on aspects of life including morality and a host of other philosophical themes. The original Hindu concept of karma was later enhanced by several other movements within the religion, most notably [[Vedanta]], and [[Tantra]].
Karma literally means "deed" or "act" and more broadly names the universal principle of [[cause]] and [[effect]], action and reaction that governs all life. Karma is not fate, for man acts with [[Free will in theology|free will]] creating his own destiny. According to the Vedas, if we sow [[Good and evil|goodness]], we will reap goodness; if we sow [[evil]], we will reap evil. Karma refers to the totality of our actions and their concomitant reactions in this and previous lives, all of which determines our future. The conquest of karma lies in intelligent action and dispassionate response.
Karma is considered to be a spiritually originated law. Many Hindus see God's direct involvement in this process, while others consider the natural laws of causation sufficient to explain the effects of karma.<ref>''E.g.'', ''Compare'' [http://www.swami-krishnananda.org/bs_3/bs_3-2-08.html] ''with'' Pratima Bowes, The Hindu Religious Tradition 54–80 (Allied Pub. 1976) ISBN 0710086687</ref><ref>Complete Works of Swami Vivekananda, Vol. II, at 217–225 (18th reprint 1995) ISBN 81-85301-75-1</ref><ref>Alex Michaels, ''Hinduism: Past and Present'' 154–56 (Princeton 1998) ISBN 0-691-08953-1.</ref> Karma is not punishment or retribution, but simply an extended expression or consequences, of natural acts. The effects experienced are also able to be mitigated by actions and are not necessarily fated. That is to say, a particular action now is not binding to some particular, pre-determined future experience or reaction; it is not a simple, one-to-one correspondence of reward or punishment.
Hindu scriptures divide karma into three kinds: ''[[Sanchita karma|Sanchita]]'' (accumulated), ''[[Prarabdha karma|Prarabdha]]'' (fruit-bearing) and ''[[kriyamana karma|Kriyamana]]'' (current) karma. All ''kriyamana karmas'' become ''sanchita karma'' upon completion. From this stock of ''sanchita karma'', a handful is taken out to serve one lifetime and this handful of actions, which has begun to bear fruit and which will be exhausted only on their fruit being enjoyed and not otherwise, is known as ''prarabdha karma''. In this way, so 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 [[being|jiva]] cannot attain moksha until the accumulated ''sanchita karmas'' are completely exhausted.<ref> Goyandaka J, ''The Secret of Karmayoga'', Gita Press, Gorakhpur</ref>
===Buddhism===
{{Main| Karma in Buddhism}}
In Buddhism, ''karma'' (Pāli ''kamma'') is strictly distinguished from '''''[[vipaka|vipāka]]''''', meaning "fruit" or "result". Karma is categorized within the group or groups of cause (Pāli ''hetu'') in the [[Twelve nidanas|chain]] of [[Pratitya-samutpada|cause and effect]], where it comprises the elements of "volitional activities" (Pali ''sankhara'') and "action" (Pali ''bhava''). Any action is understood to create "seeds" in the mind that will sprout into the appropriate result (Pāli ''vipaka'') when they meet with the right conditions. Most types of karmas, with good or bad results, will keep one within the wheel of [[Samsara (Buddhism)|samsāra]]; others will liberate one to [[nirvana|nirvāna]].
Buddhism relates karma directly to motives behind an action. Motivation usually makes the difference between "good" and "bad", but included in the motivation is also the aspect of ignorance; so a well-intended action from a deluded mind can easily be "bad" in the sense that it creates unpleasant results for the "actor".
====Other Niyama Dharmas====
In Buddhism, karma is not the only cause of anything that happens. The following are the five "Niyama Dharma" that cause effects.
* Karma Niyama — Consequences of one's actions
* Dhamma Niyama — Laws of nature
* Irthu Niyama — Seasonal changes and climate
* Biija Niyama — Genetic inheritance
* Chitta Niyama — Will of mind
The last four cover "conditions" or "circumstances" in which karmic potential can ripen as result.
===Jainism===
{{Main| Karma in Jainism}}
[[Karma]] in [[Jainism]] conveys a totally different meaning as commonly understood in the [[Hindu]] philosophy and western civilization.<ref>Hermann Kuhn, Karma, the Mechanism, 2004 </ref> In [[Jainism]], karma is referred to as karmic dirt, as it consists of very subtle and microscopic particles i.e. pudgala that pervade the entire universe. <ref> Acharya Umasvati, Tattvartha Sutra, Ch VIII, Sutra 24 </ref> Karmas are attracted to the karmic field of a [[soul]] on account of vibrations created by activities of mind, speech and body as well as on account of various mental dispositions. Hence the karmas are the subtle matter surrounding the consciousness of a soul. When these two components i.e. consciousness and karma interact, we experience the life as we know it 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.'' <ref>Hermann Kuhn, Karma, the Mechanism, 2004 </ref>
According to Padmanabh Jaini "this emphasis on reaping the fruits only of one’s 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 [[Hindu]] s 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." <ref>Padmanabh Jaini, Collected papers on Jaina Studies, Chapter 7, Pg 137</ref>
The key points where the theory of Karma in Jainism differs from the other religions, could be stated as follows:
#Karma in Jainism operates as a self-sustaining mechanism as natural universal law, without any need of an external entity to manage them. (absence of the exogenous "Divine Entity" in Jainism)
#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 "karm-bandh" or an increment in bad karma. It is for this reason, that Jainism gives a very strong emphasis on "samyak dhyan" (Rationality in thoughts) and "samyak darshan" (Rationality in perception) and not just "samyak charitra" (rationality in conduct).
#Under Jain theology, a soul is released of worldly affairs as soon as it is able to emanicipate from the "karm-bandh". A famous illustration is that of Mata Marudevi, the mother of Shri Rishabh Dev, the first Tirthankar of present time cycle, who reached such emanicipation by elevating sequentially her thought processes, while she was visiting her Tirthankar son. This illustration explains how "Nirvana" and "Moksha" are different in Jainism, from other religions. In the presence of a Tirthankar, another soul achieved Keval Gyan and subsequently Nirvana, without any need of intervention by the Tirthankar.
#The karmic theory in Jainism operates endogenously. Tirthankars are not attributed "godhood" under Jainism. Thus, even the tirthankars themselves have to go through the stages of emanicipation, for attaining that state. While Buddhism does give a similar and to some extent a matching account for Shri Gautama Buddha, Hinduism maintains a totally different theory where "divine grace" is needed for emanicipation.
#Jainism treats all souls equally, in as much 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.
(from SANCHETI ASOO LAL, BHANDARI MANAK MAL, FIRST STEPS TO JAINISM (PART TWO): DOCTRINE OF KARMA, DOCTRINE OF ANEKANT AND OTHER ARTICLES WITH APPENDICES, Catalogued by Library of U.S. Congress, Washington, Card No. 90-232383)
==Analogs of karma==
If we accept the basic ethical purpose of karma is to behave responsibly, and the tenet of karma is essentially "if you do good things, good things will happen to you — if you do bad things, bad things will happen to you," then it is possible to identify analogs with other religions that do not rely on karma as a metaphysical assertion or doctrine.
Karma does not specifically concern itself with salvation as it implies a basic socio-ethical dynamic. As a mechanism, karma in Hinduism is judge of one's actions, much as the concept of God as judge is in relation to "good works" in western religions.
Similarly, the Egyptian goddess [[Ma'at]] (the divine judge) played a similar and impartial role meting out justice in a manner very similar to karma; Ma'at could not be appeased by faith or regret — an action done was done, with no space for the more recent theistic concept of [[Divine grace|grace]].
Parallels may also be found in the Greek goddess [[Ananke (mythology)|Ananke]] (Necessity, Inevitability, or Compulsion), who was the mother of the [[Moirae]] (Fates) and dealt out one's "heimarmene" (allotted portion) strictly according to one's actions both in this life and in previous incarnations, and in Germanic [[Wyrd]].
The [[Apostle Paul]] similarly states: "man reaps what he sows" [http://www.biblegateway.com/passage/?book_id=55&chapter=6&verse=7&version=31&context=verse].
== Western interpretation ==
An academic and religious definition was mentioned above. Millions of people believe in karma and it is a part of many cultures and the psyches of millions of people. Others without religious backgrounds, especially in western cultures or with Christian upbringings, become convinced of the existence of karma. For some, karma is a more reasonable concept than eternal damnation for the wicked. [[Spirituality]] or a belief that virtue is rewarded and sin creates suffering might lead to a belief in karma.
According to karma, performing positive actions results in a good condition in one's experience, whereas a negative action results in a bad effect. The effects may be seen immediately or delayed. Delay can be until later in the present life or in the next. Thus, meritorious acts may mean rebirth into a higher station, such as a superior human or a godlike being, while evil acts result in rebirth as a human living in less desirable circumstances, or as a lower animal. Some observers have compared the action of karma to [[Western world|Western]] notions of [[sin]] and judgment by [[God]] or gods, while others understand karma as an inherent principle of the universe without the intervention of any supernatural Being. In Hinduism, God does play a role and is seen as a dispenser of karma; see [[Karma in Hinduism]] for more details. The latter understanding, without intervention is the view of [[Buddhism]] and [[Jainism]].
Most teachings say that for common mortals, being involved with karma is an unavoidable part of daily living. However, in light of the Hindu philosophical school 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 or destiny).
===Spiritism===
{{main|Spiritist doctrine}}
In [[Spiritism]], karma known as "the law of cause and effect", plays a central role in determining how one's life needs to be. Spirits are encouraged to choose how (and when) to suffer retribution for the wrong they did in previous lives. Disabilities, physical or mental impairment or even an unlucky life are due to the choices a spirit makes before [[Incarnation|incarnating]] (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 get rid 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.
===New Age and Theosophy===
The idea of karma was popularized in the [[Western world]] through the work of the [[Theosophical Society]]. [[Spiritism|Kardecist]] and Western [[New Age]] reinterpretations of karma frequently cast it as a sort of luck associated with virtue: if one does good or spiritually valuable acts, one deserves and can expect good luck; conversely, if one does harmful things, one can expect bad luck or unfortunate happenings. In this conception, karma is affiliated with the [[Neopaganism|Neopagan]] ''law of return'' or ''Threefold Law,'' the idea that the beneficial or harmful effects one has on the world will return to oneself. Colloquially this may be summed up as 'what goes around comes around.'
There is also the metaphysical idea that, because karma is a force of nature and not a sentient creature capable of making value judgments, karma isn't about good and evil deeds, because applying those labels would be judgmental, but that it is about positive and negative ''energy'', where negative energy can include things not seen as "being bad" like sadness and fear, and positive energy can be caused by being creative and solving problems as well as by exuding love and doing virtuous acts.{{Fact|date=February 2007}}It is referred to as "omniverse karma" or "omni-karma"{{Fact|date=February 2007}} because it requires the existence of an [[omniverse]], that space that contains all possible universes. The omniverse idea includes concepts such as [[soul]]s, 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 mechanics|quantum]] or theoretical physics.
==Footnotes==
{{reflist}}
==See also==
*[[Dharma]]
*[[Adrsta]]
*[[Samsara]]
*[[Karma in Buddhism]]
*[[Karma in Hinduism]]
*[[Karma in Jainism]]
*[[Edgar Cayce on Karma]]
*[[Ethic of reciprocity]]/"The Golden Rule"
*[[Consequentialism]]
*[[Destiny]]
*[[Amor fati]]
*[[Sin]]
*''[[My Name is Earl]]''
==External links==
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*[http://Buddhism.2be.net/Karma Karma as explained in the Buddhist Encyclopedia] (buddhism.2be.net)
*[http://veda.harekrsna.cz/encyclopedia/dharma.htm Dharma — Karma — Samsara: The System Of Cosmic Justice] (veda.harekrsna.cz)
*[http://hinduism.iskcon.com/concepts/103.htm The Law of Karma] (Heart of Hinduism)
*[http://nariphaltan.virtualave.net/death.pdf Death, Karma and Reincarnation](2004)
*[http://www.photonics.cusat.edu/article2.html Karma and the laws of Quantam Mechanics] (photonics.cusat.edu)
*[http://www.accesstoinsight.org/lib/authors/thanissaro/karma.html Karma article (2000)] (accesstoinsight.org)
*[http://education.vsnl.com/nimbkar/karma.html Human Thought, Karma and Human Bondage]
*[http://www.awgp.org/english/books/lawofkarma.pdf The Absolute Law of Karma pdf download]. [[Shriram Sharma Acharya]] (2003)
*[http://members.tripod.com/tathagata2000/enlightenment_what_is_karma.htm What is Karma ?]
[[Category:Buddhist philosophical concepts]]
[[Category:Hindu philosophical concepts]]
[[Category:Jain philosophical concepts]]
[[Category:Reincarnation]]
[[Category:Sanskrit words and phrases]]
[[Category:Spirituality]]
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