definition of karma essay

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karma , in Indian religion and philosophy , the universal causal law by which good or bad actions determine the future modes of an individual’s existence. Karma represents the ethical dimension of the process of rebirth ( samsara ), belief in which is generally shared among the religious traditions of India. Indian soteriologies (theories of salvation ) posit that future births and life situations will be conditioned by actions performed during one’s present life—which itself has been conditioned by the accumulated effects of actions performed in previous lives. The doctrine of karma thus directs adherents of Indian religions toward their common goal: release ( moksha ) from the cycle of birth and death. Karma thus serves two main functions within Indian moral philosophy: it provides the major motivation to live a moral life, and it serves as the primary explanation of the existence of evil.

Derived from the Sanskrit word karman , meaning “act,” the term karma carried no ethical significance in its earliest specialized usage. In ancient texts (1000–700 bce ) of the Vedic religion , karma referred simply to ritual and sacrificial action. As the priestly theology of sacrifice was articulated by Brahman priests over the following centuries, however, ritual action came to be regarded as effective by itself, independent of the gods. Karma as ritual functioned autonomously and according to a cosmic ritual law.

The earliest evidence of the term’s expansion into an ethical domain is provided in the Upanishads , a genre of the Vedas (sacred scriptures) concerned with ontology , or the philosophical study of being. In the middle of the 1st millennium bce , the Vedic theologian Yajnavalkya expressed a belief that later became commonplace but was considered new and esoteric at the time: “A man turns into something good by good action and into something bad by bad action.” Although within the Vedic ritual tradition “good action” and “bad action” may have included both ritual and moral acts, this moral aspect of karma increasingly dominated theological discourse, especially in the religions of Buddhism and Jainism , which emerged about the middle of the 1st millennium bce . Both of these religions embraced ascetic modes of life and rejected the ritual concerns of the Brahman priests.

The connection between the ritual and moral dimensions of karma is especially evident in the notion of karma as a causal law, popularly known as the “law of karma.” Many religious traditions —notably the Abrahamic religions that emerged in the Middle East ( Judaism , Christianity , and Islam )—place reward and punishment for human actions in the hands of a divine lawgiver. In contrast, the classical traditions of India—Hinduism, Buddhism, and Jainism, much like the Vedic sacrificial theology that preceded them—view karma as operating according to an autonomous causal law. No divine will or external agent intervenes in the relationship of the moral act to its inevitable result. The law of karma thus represents a markedly nontheistic theodicy , or explanation of why there is evil in the world.

Once a divine judge is taken out of the equation, a new question arises: within a causal sequence, how can an act produce an effect at a future time far removed from the act’s performance? Different Indian moral philosophies provide different answers, but all acknowledge some kind of karmic residue resulting from the initial act. Jainism, for example, regards karma as a fine particulate substance that settles on the soul ( jiva ) of one who commits immoral actions or has immoral thoughts, making it impure and heavy and miring it in the material world of rebirth. The Vedic ritualistic tradition that preceded Hinduism contributed the concept of the apurva , the latent potency created within the soul by ritual and moral actions. Much like a seed, an apurva sprouts into new realities in the distant future. Other traditions—e.g., Yoga and Buddhism—provide psychological explanations in which karmic residue produces dispositional tendencies ( samskara s) and psychological traces ( vasana s) that determine the future births and personality traits of an individual. Each of these examples demonstrates how the concept of karma provided a bridge between cause and effect separated by time.

The doctrine of karma implies that one person’s karma cannot have an effect on another person’s future. Yet, while karma is in theory specific to each individual, many aspects of Indian religions reflect the widely held belief that karma may be shared. For example, the doctrine of the transfer of merit , whereby one person can transfer his good karma to another, is found in both Buddhism and Hinduism. Ancestral offerings and other rituals for the departed show that acts done by the living are believed to influence the well-being of the dead. Finally, pious activities, including pilgrimages , are often performed for the benefit of living or deceased relatives.

The Psychology and Philosophy of Karma

Is karma a firm basis for morality.

Updated April 29, 2024 | Reviewed by Lybi Ma

• Karma is the law of cause and effect extended to human affairs.
• Karma theory is echoed in Plato and even in the Bible.
• Hindus and Buddhists are keen to ensure that karma theory is more than an appeal to naked self-interest.

Karma, often misunderstood as fate or destiny, is conceptualized as a causal law by which our modes of engagement come to determine our station and situation. According to several Indian religions, karma is the law of cause and effect extended to human affairs; every instance of thought, speech, and action is a cause, and all our experiences are their effects.

Karma, good and bad, is often referred to as punya (“merit”) and paap (“demerit”). Even if punya does not immediately pay off, or seem to pay off, it does in the longer term, which is why karma is tied to samsara , the transmigration of life, with future births conditioned by the accumulated balance of paap and punya .

Greek Parallels

At the outset of Plato’s Republic , the sophist Thrasymachus argues that it is not the just but the unjust who flourish, and that the tyrant, being the most wicked of people, is also the happiest. At the end of the Republic , in the Myth of Er, Plato resorts to reincarnation to guarantee that the genuinely just always come out on top, with each soul choosing its next life according to its wisdom . In this and other things, Plato was influenced by Pythagoras (d. 495 BCE), who, like the Indians, came to believe in the transmigration of the soul.

The Transfer of Karma

Although karma is individual, it is believed that in certain circumstances it can be transferred—for example, from a dying father to his son, with the son being, essentially, the continuation of the father. This rite, in which the father places himself above his son, and touches his organs with his own, is laid out in the Kaushitaki Upanishad .

More ordinarily, the paap of a person, living or deceased, may be mitigated by the prayers and pilgrimages of others.

The Function of Karma and Christian Parallels

Karma serves the same purpose as Eden in providing the major motivation to lead a moral life. In the Christian tradition, it is believed that the soul of the newly deceased is judged and sent to heaven, hell, or purgatory. Then, there is also a Last Judgement that takes place after the Second Coming of Christ and the resurrection of the dead.

In the Letter to the Galatians , St Paul warns: “Be not deceived ; God is not mocked: for whatsoever a man soweth, that shall he also reap.” According to the Old Testament, punishment might even be extended to later generations, that is, to future selves:

The Lord is long-suffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation.

Karma also serves other purposes, such as accounting for the existence of evil, rationalizing rebirth (which could also operate independently of karma), and providing a soteriological goal of final liberation.

In determining our circumstances and even our temperament, karma may constrict our options, but it does not deprive us of choice and deliberation, enabling it to condone social inequities and the caste system while at the same time affirming human freedom.

The Philosophy of Karma

The importance of karma, and the degree of freedom and determination within it, is a matter of debate between the Hindu schools.

But even if karma theory is not literally true, it is at least metaphorically true. Being good does pay off, if only in peace of mind and mental health.

In which case, is karma theory a firm basis for morality , or an appeal to naked self-interest?

One way around this problem, which has been taken, is to broaden the scope of karma to include thoughts as well as actions, so that the system becomes impossible to game.

Doing the right thing for the wrong reason is not the same, and does not feel the same, as doing it for the right reason. According to the Great Forest Upanishad , the truly virtuous act is the one that is desire-less. Like the Stoic archer, one must concentrate on doing the right thing, to the best of one’s ability, without being attached to the outcome. For it is from attachment that life and misery arise.

The Buddhist Solution

The Buddha had another way around the problem, which is to deny the metaphysical distinction between the self and others so that helping others is the same as helping oneself.

Aristotle makes a similar move in the Nicomachean Ethics , when he says that there is no conflict between helping a friend and helping oneself insofar as a perfect friend is like another self.

When we are good to another, we are good to all, including ourself, because the distinction is an illusion, and karma travels.

If we have no self, why did the Buddhists not altogether give up on karma and samsara?

In part, because karma can still operate in the absence of a Self, or Atma , with future incarnations being conditioned by the sum of all the karmic actions that have been put into the world.

Every person—their parents, their teachers, and their parents and teachers—is the embodiment of every karmic action that has ever gone before. Our every action reverberates to the end of time.

Read more in Indian Mythology and Philosophy .

Plato, Republic , Book X.

Kaushitaki Upanishad 2.15.

Bible: Letter to the Galatians 6:7.

Bible: Numbers 14:18 (KJV).

Great Forest Upanishad 4.4.5.

Aristotle, Nicomachean Ethics , Book IX.

Neel Burton, M.D. , is a psychiatrist, philosopher, and writer who lives and teaches in Oxford, England.

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The Doctrine of Karma: Understanding Action and Consequence

Table of Contents

Have you ever wondered why certain things happen to you? Is it mere coincidence, or is there an underlying principle guiding these events? In Indian philosophy, the concept of Karma offers an answer to these questions. Karma is not just a word; it’s a philosophy, a moral compass, and a way to understand life’s complexities.

The fundamentals of Karma

Karma, a Sanskrit term, literally means ‘action’ or ‘deed’. However, it transcends the simplicity of action to encompass the consequences that follow. It’s a cornerstone concept in Indian ethics, suggesting that every action we take has a corresponding effect, not just in this life but across multiple lifetimes. The beauty of this doctrine lies in its simplicity and the profound truth that personal responsibility shapes our destiny.

Decoding the types of Karma

In the vast ocean of Indian philosophy, Karma is categorized into four distinct types – each with its own role in the tapestry of life.

Sanchita Karma : The Accumulated Deeds

Sanchita Karma is the sum of all past actions waiting to bear fruit. It’s like a reservoir of seeds that have been planted over various lifetimes and are waiting to sprout. Think of it as your cosmic bank account where every action you’ve ever taken is a deposit, accumulating interest over time.

Prarabdha Karma : The Fruit Bearing Deeds

Prarabdha Karma refers to a portion of Sanchita Karma that has ‘ripened’ and is playing out in your current life. It’s akin to destiny – certain events are preordained, based on your past actions. It’s the script of your life’s play, already written, and now being enacted.

Kriyamana Karma : The Current Actions

Kriyamana Karma is the immediate karma we create with our current actions. It’s in our control and directly shapes our present and future. It’s the real-time scriptwriting of your life where you’re both the author and the protagonist.

Agami Karma : The Future Actions

Agami Karma is the future karma that stems from your current deeds. It’s the seeds you’re planting today that will blossom in the future. Your present actions are like an investment that will yield results, good or bad, in times to come.

Action and consequence: The inseparable duo

The doctrine of Karma emphasizes the inseparability of action and its outcome. It’s a moral law of cause and effect that doesn’t just govern your physical actions, but also your words and thoughts. Every thought you nurture, every word you speak, and every action you take is like throwing a pebble into the pond of the universe, creating ripples that eventually come back to you.

Shaping destiny: The role of Karma

Karma doesn’t imply fatalism; rather, it empowers. The doctrine suggests that while we may not have control over the Prarabdha Karma that’s currently unfolding, we have the power to shape our destiny through Kriyamana and Agami Karma. It’s a call to live with mindfulness and integrity, knowing that our present actions are drafting the blueprint of our future.

Karma in daily life: Practical implications

Understanding Karma can transform how we approach our daily lives. It encourages ethical behavior, compassion, and empathy. When we know that our actions will come back to us, we’re more likely to act positively and contribute to a healthier society. It’s the ultimate reminder that while we can’t control everything, we can control ourselves.

The doctrine of Karma is not just a philosophical concept; it’s a practical guide for living. By understanding the types of Karma and the power of our actions, we can navigate life’s challenges with greater awareness and purpose. The law of Karma teaches us that we are the architects of our fate, and through our deeds, we can craft a destiny that’s aligned with our highest aspirations.

What do you think? How does the concept of Karma influence your daily decisions? Do you believe in the power of actions to shape your future?

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Indian Philosophy

1 Nature of Philosophy and Characteristics of Indian Philosophy

• Metaphysics
• Logic and Epistemology
• Ethics or Moral Philosophy
• Characteristics of Indian Philosophy
• Special Features of Indian Philosophy

2 Introduction to Vedas and Upanisads

• Vedas and Its Contents
• A General Survey of the Vedic Literature
• Some Important Vedic Concepts – I
• Some Important Vedic Concepts – II

3 Introduction to Tirukkural

• Philosophical Insights of Tirukkural
• Moral Philosophy of Tiruvalluvar
• Social Philosophy of Tiruvalluvar
• Political Philosophy of Tiruvalluvar

4 Introduction to Epics, Puranas and Bhagavat Gita

• Itihasas – Epics
• Ethical Insights of Epics
• Political Thought in Epics
• Eighteen Puranas
• Bhagavat Gita
• Idea of God in Gita
• Three Margas in Gita
• Path of Bhakti as means to Liberation
• Origin of the School
• The Literary Sources of Carvakas/Lokayatas
• Epistemology
• Metaphysics of Carvakas
• Carvakas Views on God and Religion
• Ethics of Carvakas

6 Buddhism – I

• Four Noble Truths
• Philosophical Pre-suppositions

7 Buddhism – II

• Main Schools In Hinayana (Early) Tradition
• Vaibhasika (Sarvastivada) School
• Sautrantika School
• Main Schools In Mahayana Tradition
• Madhyamaka (Sunyavada) School
• Yogacara (Vijnanavada) School

8 Nyaya – Vaisesika

• Nyaya and Vaisesika
• Nyaya Theory of Knowledge
• Nyaya Theory of Causation
• Nyaya Concept of God
• Vaisesika Concept of Padartha or Category
• Vaisesika on Atoms and Creation
• Bondage and Liberation
• Theory of causation
• Theory of knowledge
• Modifications of Chitta
• Chitta Bhumi
• Kinds of Klesas
• Ashtanga Yoga
• Place of God in Yoga
• Eight Siddhis
• Theory of Knowledge
• Mimamsa Theory of Error
• Theory of Reality
• Theory of Soul

12 Advaita Vedanta

• Brahman and Atman
• Avidya and Maya
• Karya and Karana (effect and cause)
• Attaining Liberation through Knowledge

13 Visistadvaita

• Philosophy of Visistadvaita: An Overview
• Jivas or Individual Souls
• The Means of Liberation

14 Dvaita Vedanta

• Dvaita: its Notion and Meaning
• General Philosophy of Madhva
• Metaphysics of Dvaita Vedanta

15 Saivism and Vaisnavism

• Origin of Saiva Religion and Philosophy
• Schools of Saivism
• Saiva Siddhanta
• Siddhanta Concept of God and Soul
• Siddhanta Concept of Bondage and Liberation
• Sources of Vaishnava Religion and Philosophy
• Vaishnava Epistemology and Metaphysics
• Vaishnava Concept of God and Soul

16 Logic and Epistemology

• Carvaka Epistemology
• Jaina Logic and Epistemology
• Buddhist Epistemology
• Nyaya-Vaisesika Epistemology
• Samkhya-Yoga Epistemology
• Purva Mimamsa Epistemology
• Vedanta Epistemology

17 Indian Metaphysics

• Indian Materialism (Carvaka)
• Realism of Nyaya-Vaisesika
• Realism of the Sautrantika and Vaibhasika
• Realism of Mimamsa
• Dualistic Metaphysics of Samkhya
• Realistic Relativistic Pluralism of Jainism
• Idealism of Vijnanavada and Madhyamika
• Non-dualistic Absolutism (Advaita)
• Non-dualism of the Qualified Whole (Visistadvaita)
• Dualistic Absolutism of Madhvacarya

18 Indian Ethics

• Vedic and Vedantic Schools of Ethics
• Doctrine of Karma
• Transmigration of Soul
• Supreme Goals (purusharthas)
• Social Stratification (varnashrama dharma)
• Ethics in Buddhism
• Ethics in Jainism
• Hedonism in Ethics of Carvaka

19 Indian Aesthetics

• Bharata’s Rasa-Theory

20 Swami Vivekananda and Muhammad Iqbal

• The philosophy of Vivekananda
• God, Cosmos, and Human Person
• Yoga – the ways of realisation
• Towards universal religion
• The Philosophy of Muhammad Iqbal
• Concept of Self
• His Concept of God
• The Nature of the World
• Human Destiny

21 Mahatma Gandhi and Rabindranath Tagore

• Gandhi: Life Influence and Basic Philosophy
• God and Truth
• Nature of the World
• Concept of Human Person
• Social and Political Philosophy
• Tagore: Life and Basic Thought
• Search for the Absolute and Nature of the World
• Philosophy of Human Person
• Tagore’s Religious Thoughts

22 Aurobindo and S. Radhakrishnan

• Life and the Works of Sri Aurobindo
• The Transcendental Reality in Aurobindo’s Thought
• Nature of Creation: The World-Process
• Man in Terms of Evolution
• Reality and Its Aspects
• Synthesis of Yoga
• Radhakrishnan’s Life and Works
• The Absolute or the Brahman
• The Nature of the World And Creation
• Human Being And the Nature of Soul
• His Religious and Political Thought

23 B.R Ambedkar and Raimundo Panikkar

• Ambedkar’s Life and Works
• Influence and Background to His Thoughts
• Ambedkar’s Social Thought
• Ambedkar’s Political Philosophy
• His Attitude to Religion
• Life and Works of Raimundo Panikkar
• Philosophy Culture and Interculturality
• Multi-Faith Dialogue and Dialogical Dialogue
• The Interconnectedness of the Divine Human and Nature

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Essay on Karma

Students are often asked to write an essay on Karma in their schools and colleges. And if you’re also looking for the same, we have created 100-word, 250-word, and 500-word essays on the topic.

Let’s take a look…

100 Words Essay on Karma

Understanding karma.

Karma is a concept originating from ancient India. It’s about the law of cause and effect. Simply put, it means that what you do will eventually come back to you.

Karma in Daily Life

In daily life, karma can be seen in how our actions affect our lives. If we help others, good things tend to happen to us. If we hurt others, we may face negative consequences.

The Importance of Karma

Understanding karma teaches us to be responsible for our actions. It encourages us to act positively, leading to a better life and a better world.

250 Words Essay on Karma

Karma, a concept deeply rooted in various Eastern philosophies, is commonly understood as the principle of cause and effect. It suggests that our actions, whether good or bad, inevitably return to us in some form, creating a cycle of action and consequence.

The Mechanics of Karma

Karma and personal growth.

The concept of karma encourages self-awareness and introspection. It prompts us to critically evaluate our actions and their potential consequences before we act. By doing so, we can strive to make choices that generate positive karma, fostering personal growth and contributing to collective well-being.

Karma in the Modern World

In the contemporary context, karma serves as a moral compass, guiding individuals towards ethical actions. It underscores the interconnectedness of all beings, urging us to act responsibly and compassionately. The belief that our actions will return to us may deter harmful behaviors and promote acts of kindness and generosity.

In conclusion, karma is a profound philosophical construct that encourages mindfulness, responsibility, and personal growth. It is a reminder that we are not isolated entities but integral parts of a complex web of life, where our actions reverberate beyond our immediate surroundings.

500 Words Essay on Karma

Karma, a concept rooted in various Eastern religions, is often understood as a cosmic principle of cause and effect. It’s an intricate system where actions and intentions are believed to influence the future, either in this life or a subsequent one. The essence of karma is that every action has consequences, and these consequences are not merely inflicted by an external force but are a direct result of the actions themselves.

Karma in Different Religions

In Hinduism, karma is a fundamental doctrine, closely linked with the cycle of birth, death, and rebirth. The law of karma dictates that every action, thought, or decision one makes in their life will somehow influence their future lives.

In Jainism, karma is seen as a physical substance that clings to the soul, affecting its ability to reach liberation. The type and intensity of karma depend on the nature of the actions performed.

The Philosophical Implications of Karma

The concept of karma has profound philosophical implications. It introduces a moral dimension to the universe, suggesting that ethical conduct is not only a social necessity but also a cosmic one. It’s seen as a self-regulating system that maintains moral equilibrium, providing a sense of justice and fairness.

Karma and Modern Perspectives

In the modern world, karma is often misinterpreted as a form of divine retribution. However, its true essence is far from this simplified understanding. Karma is not about punishment or reward; it’s about understanding the interconnectedness of all things and the consequences of our actions.

The concept of karma has also found resonance in scientific fields. In psychology, the idea that our actions and intentions can shape our future aligns with the principles of cognitive-behavioral therapy. In physics, the law of action and reaction bears a striking resemblance to the law of karma.

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Zen Buddhism

SIMPLE WISDOM FOR HAPPY LIVING

Understanding Karma: Definition and Meaning

Understanding karma is essential for anyone seeking a deeper understanding of buddhism and the universe’s interconnectedness. .

Karma, a concept that originated in ancient Indian philosophy, refers to the idea that every action we take has consequences that affect us in our lives and future lives. 

Examining our actions and understanding Karma can help us take responsibility for the energy we put into the world and cultivate a more positive and intentional way of living.

In this article, I will discuss the basics of Karma, its origins, and how it can impact our lives. Whether you’re a Buddhism, a spiritual seeker, or simply curious about the concept, read on to better understand Karma and its significance.

What is Karma in Buddhism?

Karma means “action”, a term used in Buddhism to describe the law of cause and effect. It refers to the idea that our actions, thoughts, and words create a ripple effect that influences our future experiences. In other words, the energy we put into the world comes back to us somehow, either in this lifetime or future.

According to Buddhist teachings, Karma is not a punishment or a reward but a natural consequence of our choices. Positive actions create favorable Karma, while negative actions create unfavorable Karma. This means that if we act with kindness, compassion, and generosity, we will create positive Karma that will bring us happiness and good fortune in the future. Conversely, let’s act with anger, greed, and ignorance. We will create negative Karma that will bring us suffering and misfortune.

One of the unique aspects of Karma in Buddhism is that it extends beyond this lifetime. Buddhist teachings suggest that Karma follows “us” (although “us” doesn’t really and is an archetype created by the 5 aggregates or skandhas) from lifetime to lifetime and that our current circumstances are the result of our past actions. This means that if we want to improve our future experiences, we need to be mindful of our thoughts, words, and actions in the present moment.

How does Karma Works?

Karma is based on the idea that everything we do, think, or say leaves a trace of energy or imprint on our consciousness, influencing our future experiences.

You could compare Karma to a gigantic cosmic mirror that reflects back to us everything that we send out. The law of Karma operates on the principle of cause and effect, which means that our actions, thoughts, and words create energy that influences our future experiences.

The mirror analogy is valuable because it implies that we are responsible for what we see in our lives. Just like a mirror reflects our physical appearance, Karma reflects our inner state, which includes our intentions, motivations, and mental habits.

Just as a mirror reflects everything in front of it, Karma demonstrates the impact of our actions on ourselves and others. Therefore, what we send out into the world comes back to us, directly or indirectly, through the web of interdependence that connects us all.

Karma is not a supernatural force but a natural law that operates on a cause-and-effect principle and generates consequences, which we’ll eventually experience in our lives or future lives.

It’s important to note that Karma doesn’t work linearly and is not a reward or punishment system. Instead, it’s more like a complex web of interdependent causes and effects that shape our lives. We may experience the consequences of our past actions in unexpected ways, and sometimes the effects of our current actions manifest only in the distant future.

Importance of Intention and Action in Karma

In Buddhism, Karma is not just about actions but also about intention. This means that the quality of our actions and their consequences depend on our motivation and mindset when performing them.

For instance, if we perform a good deed with the intention of gaining fame or recognition, our Karma will be different than if we perform the same deed with a pure intention to help others. The former generates negative Karma, while the latter generates positive Karma.

Therefore, it’s important to cultivate positive intentions and mental states, such as kindness, compassion, and generosity, when performing actions. This generates positive Karma and helps us develop positive habits and attitudes contribute to our overall well-being.

However, more is needed to have good intentions by taking action. Action is also essential to Karma, as it creates the necessary energy to produce results. Therefore, acting on our positive intentions and generating positive energy through actions is important.

Different Types of Karma

In Buddhism, there are three types of Karma: individual, collective, and ancestral. Every kind of Karma influences our present experiences and shapes our future.

• Individual Karma: Individual Karma   refers to the Karma we create through actions, thoughts, and words. It’s the most common type of Karma that people talk about, and it’s based on the principle of cause and effect. The quality of our actions, thoughts, and words determines the quality of our Karma and the experiences that we’ll have in the future.
• Collective Karma: Collective Karma refers to the Karma we create as a group or society. It’s based on the idea that our actions, thoughts, and words impact ourselves and those around us. Therefore, a group’s collective Karma is influenced by its members’ combined Karma. The Karma of countries fits into this category.
• Ancestral Karma: Ancestral Karma refers to the Karma inherited from our ancestors, which can influence our present experiences and future Karma. It’s based on the idea that our ancestors’ actions, thoughts, and words can imprint on our consciousness and affect our lives.

Understanding the different types of Karma can help us to take responsibility for our actions and their impact on ourselves and others. 

Karma in Everyday Life

In Buddhism, every action and thought we have daily generates Karma. This means that even small actions or thoughts, such as holding the door open for someone or having an unkind thought towards someone, can significantly impact our Karma and the experiences we have in the future. 

For simplicity, I use the words  good/positive  and  bad/negative  when discussing Karma. In Buddhism, we usually don’t use such terms because they are subjective. Instead, based on the quality of our actions, thoughts, and intentions, there is Karma that generates happiness and Karma that generates suffering. 

Positive Karma

Positive Karma is generated by actions, thoughts, and intentions rooted in kindness, compassion, generosity, and other positive qualities. 

Engaging in positive actions creates positive energy contributing to our well-being and happiness. This positive energy can also have a ripple effect, influencing the Karma of those around us and creating a more harmonious world. 

Therefore, it’s important to cultivate positive qualities and engage in positive actions, even if they may seem small or insignificant. Doing so can generate positive Karma and create a more peaceful and compassionate world for ourselves and others.

Examples of Positive Karma:

• Volunteering at a local charity: Helping others without expecting anything in return is a great way to generate positive Karma.
• Donating money to a good cause: Giving money to a charity or organization that helps those in need can also create positive Karma.
• Helping a neighbor in need: Providing assistance to someone who is struggling can create positive energy and a sense of community.
• Forgiving someone who has wronged you: Letting go of anger and resentment towards others can help to generate positive Karma.
• Engaging in meditation or mindfulness practices: Taking time to cultivate positive thoughts and intentions can create positive energy and help to reduce negative Karma.

Negative Karma

Negative Karma is generated by actions, thoughts, and intentions rooted in harmful qualities such as anger, greed, and ignorance. When we engage in negative actions, we create negative  energy  contributing to our overall suffering and unhappiness. 

This negative energy also has a ripple effect, influencing the Karma of those around us and creating disharmony in the world. Therefore, it’s important to be mindful of our actions and intentions and avoid engaging in harmful behavior. 

By cultivating positive qualities and engaging in positive actions, we can minimize the impact of negative Karma and create a more peaceful and compassionate world for ourselves and others.

Here are some examples of Karma in action, both positive and negative, along with descriptions:

Examples of Negative Karma:

• Cheating on a test: Dishonest behavior can create negative energy and generate negative Karma.
• Spreading rumors or gossip: Speaking negatively about others can create disharmony and generate negative Karma.
• Engaging in physical violence: Causing harm to others can generate negative energy and create negative Karma.
• Stealing: Taking something that does not belong to you can generate negative energy and create negative Karma.
• Engaging in harmful addictions: Engaging in activities that are harmful to oneself or others, such as substance abuse or gambling, can create negative Karma.

It’s important to remember that Karma is not just limited to our actions toward others but also includes our thoughts and intentions.

Karma and Reincarnation

Karma and Samsara or rebirth are two key concepts in Buddhism that are deeply interconnected. According to Buddhist belief, the energy generated by our actions, thoughts, and intentions (Karma) continues to exist even after we die. This energy can then influence our next rebirth, determining the circumstances and conditions we are born in.

In other words, the quality of our Karma can determine whether we are reborn into a more positive or negative situation (damn, I hate those words). For example, we engage in positive actions and thoughts. In that case, we are more likely to be reborn into a more favorable circumstance, such as a happy family or a peaceful environment. Conversely, negative actions and thoughts can lead to a rebirth in a more difficult circumstance, such as poverty or suffering.

The connection between Karma and rebirth emphasizes cultivating positive qualities and engaging in positive actions. This can help create more positive Karma and lead to a more positive rebirth. This idea is not meant to be seen as a form of punishment or reward but rather as an opportunity for spiritual growth and development.

Buddhists believe that the ultimate goal is to break the cycle of rebirth (samsara) altogether and attain enlightenment, which involves transcending the limitations of Karma and reaching a state of ultimate freedom and liberation. By understanding the connection between Karma and rebirth, Buddhists can strive towards this ultimate goal and work to create positive energy in their lives and in the world around them.

Karma and Personal Responsibility

The concept of Karma in Buddhism emphasizes the importance of personal responsibility for one’s actions, thoughts, and intentions. It asserts that every action we take has consequences and can create positive or negative energy that influences our present and future experiences.

Regarding personal responsibility, Karma teaches that individuals have control over their destiny and that the quality of their future experiences is determined by their present actions. This means that individuals are responsible for the choices they make and the actions they take in their lives. 

The concept of Karma highlights the importance of self-reflection and awareness in cultivating positive qualities and generating positive energy. It encourages individuals to take responsibility for their actions and consider their impact on themselves and others.

Ultimately, Karma teaches that individuals have  the power to shape their own lives  and create a better future through their actions and intentions.

How to Improve Your Karma?

In Buddhism, improving Karma is about cultivating compassion-based intentions and actions to generate favorable energy that will influence one’s present and future experiences. 

Here are some ways to improve your Karma:

• Meditation: Practicing meditation is also a great way to improve your Karma as it helps cultivate inner peace and clarity, leading to a more positive outlook on life and helping you make more conscious choices. 
• Cultivate mindfulness: Mindfulness helps you become aware of your thoughts and actions, allowing you to make conscious decisions that align with positive intentions.
• Practice generosity: Giving to others without expecting anything in return generates positive Karma, which can lead to better future experiences.
• Engage in positive actions: Engage in actions that benefit yourself and others, such as volunteering or donating to charity.
• Avoid negative actions: Avoid actions that harm others or create negative energy, such as lying, stealing, or engaging in harmful behaviors.
• Practice self-reflection: Reflect on your actions and their impact on yourself and others. Use this awareness to make positive changes and cultivate positive intentions.
• Seek forgiveness: When you have caused harm to others, seek forgiveness and make amends to generate positive energy and improve your Karma.

There are millions of ways to generate favorable Karma. Remember, improving your Karma is continually cultivating positive intentions and actions. 

By taking responsibility for your actions and making conscious choices, you can generate positive energy and create a better future for yourself and those around you.

Misconceptions About Karma

As Westerners, we often have many misconceptions and false beliefs about Karma. These misunderstandings can prevent us from fully understanding the concept and its importance. Recognizing and addressing these misconceptions is essential to gain a more accurate and nuanced understanding of Karma.

Here are some of the common misconceptions about Karma:

• Karma is punishment and reward: Karma is not about punishment or reward but rather the consequences of our actions. The energy we generate through our intentions and actions creates an imprint that can influence our present and future experiences.
• Karma is predetermined: Karma is not predetermined but rather a result of our free will and choices. While our past actions may influence our present and future experiences, we can always make choices that lead to better outcomes.
• Karma is always immediate: Karma may not always have immediate results. Sometimes the consequences of our actions may not manifest until later in life or in future lives.
• Karma is only individual: Karma is not only individual but can also be collective and ancestral, as the actions of our ancestors and society can influence our present and future experiences.
• Karma is a way to judge others: Karma is not a way to judge others but rather a tool for personal growth and accountability. Focusing on others’ Karma can lead to negative energy and judgments rather than personal responsibility and positive change.

Understanding these misconceptions can help us better understand Karma and its role in our lives, leading to more positive intentions and actions.

In conclusion, understanding Karma is essential for anyone seeking a deeper understanding of Buddhism and its teachings. 

By recognizing Karma as a concept emphasizing personal responsibility and the consequences of our actions, we can make positive changes in our lives and improve our overall well-being. 

While there may be misconceptions about Karma, exploring and understanding this concept can lead to a more optimistic outlook on life and greater control over our experiences.

Even if one does not believe in Karma or is not a Buddhist, it does not change the fact that Karma is a reality. 

By embracing the principles of Karma, we can strive toward a more fulfilling and meaningful existence.

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In pre-modern Hinduism, karma was sometimes equated with fatalism. Modern Hinduism has rejected this notion by reasoning that the doctrine of karma views man himself as the architect of his life. This is the very opposite of fatalism and eliminates chance or caprice. Nevertheless, modern Hindus still believe in fate. Modern Hinduism is aware of the tendency to confuse karma with resignation. A new idea espoused by modern Hinduism is evolution. According to the doctrine of karma, one's experiences in life involve predetermination, but the extent of such predetermination is a matter of conjecture. Based on this position, three key interpretations can be identified within the Hindu tradition: maximalist, moderate, and minimalist. The maximalist view provides for the operation of free will. In the context of moksa, the concept of karma is both forward-looking and backward-looking.

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What Is Karma?

The Law of Cause & Effect

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• M.A., English Literature, University of North Bengal

The self-controlled person, moving among objects, with his senses free from attachment and malevolence and brought under his own control, attains tranquility. ~ Bhagavad Gita II.64

The law of cause and effect forms an integral part of Hindu philosophy. This law is termed as 'karma', which means to 'act'. The Concise Oxford Dictionary of Current English defines it as the "sum of person's actions in one of his successive states of existence, viewed as deciding his fate for the next". In Sanskrit karma means "volitional action that is undertaken deliberately or knowingly". This also dovetails self-determination and a strong will power to abstain from inactivity. Karma is the differentia that characterizes human beings and distinguishes him from other creatures of the world.

The Natural Law

The theory of karma harps on the Newtonian principle that every action produces an equal and opposite reaction. Every time we think or do something, we create a cause, which in time will bear its corresponding effects. And this cyclical cause and effect generate the concepts of samsara (or the world) and birth and reincarnation . It is the personality of a human being or the jivatman — with its positive and negative actions — that causes karma.

Karma could be both the activities of the body or the mind, irrespective of the consideration whether the performance brings fruition immediately or at a later stage. However, the involuntary or the reflex actions of the body cannot be called karma.

Your Karma Is Your Own Doing

Every person is responsible for his or her acts and thoughts, so each person's karma is entirely his or her own. Occidentals see the operation of karma as fatalistic. But that is far from true since it is in the hands of an individual to shape his own future by schooling his present.

Hindu philosophy, which believes in life after death, holds the doctrine that if the karma of an individual is good enough, the next birth will be rewarding, and if not, the person may actually devolve and degenerate into a lower life form. In order to achieve good karma, it is important to live life according to dharma or what is right.

Three Kinds of Karma

According to the ways of life chosen by a person, his karma can be classified into three kinds. The satvik karma , which is without attachment, selfless and for the benefit of others; the rajasik karma , which is selfish where the focus is on gains for oneself; and the tamasik karma , which is undertaken without heed to consequences, and is supremely selfish and savage.

In this context, Dr. D N Singh in his A Study of Hinduism quotes Mahatma Gandhi's lucid differentiation between the three. According to Gandhi, the tamasik works in a mechanic fashion, the rajasik drives too many horses, is restless and always doing something or other, and the satvik works with peace in mind.

Swami Sivananda, of the Divine Life Society, Rishikesh classifies karma into three kinds on the basis of action and reaction: Prarabdha (so much of past actions as has given rise to the present birth), Sanchita (the balance of past actions that will give rise to future births — the storehouse of accumulated actions), Agami or Kriyamana (acts being done in the present life).

The Discipline of Unattached Action

According to the scriptures, the discipline of unattached action ( Nishkâma Karma ) can lead to the salvation of the soul. So they recommend that one should remain detached while carrying out his duties in life. As Lord Krishna said in the Bhagavad Gita : "To the man thinking about the objects (of the senses) arises attachment towards them; from attachment, arises longing; and from longing arises anger. From anger comes delusion; and from delusion loss of memory; from loss of memory, the ruin of discrimination; and on the ruin of discrimination, he perishes."

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The True Meaning Of Karma: Understanding Karma, Karmaphala and The 12 Laws

Theo Harrison

 / 

Karma is a bitch. Or is it? Although the Buddhist concept of Karma is widely popular, most of us use the word ‘Karma’ very casually. Let’s take a look at the true meaning of karma and how it can help our spiritual development.

What is karma?

Karma is an ancient concept that was prevalent in various cultures, religions, and philosophies. According to Hinduism and Buddhism, the real meaning of karma is action. It refers to the actions of our mind, body, and spirit in every aspect and every moment of our life. Karma includes everything we do like our work, passions, charity, etc.

However, each of our actions leads to certain results, which may be positive or negative depending on our actions. According to ancient beliefs, we can experience the results of our actions either in the present life or after rebirth. Author Joseph Goldstein of the Tricycle: The Buddhist Review magazine, believes “ The seeds of karma shape our lives and our worlds. ” we can become aware of the delicate relationship between karma and our reality through mindfulness. In fact, spiritual awareness can enable us to alter our karma.{1}

Our actions determine our karma, especially the intentions and motives that drive such actions. When our actions are motivated by empathy, kindness, compassion, and altruism, aided by knowledge and mindfulness, it results in good karmic outcomes. It is a natural law and not an outside force, which many people falsely believe.

Related: 7 Things You Don’t Know About Karma

The true meaning of karma

To understand the real meaning of karma, we need to realize that it is not destiny or fate. Karma depends on your intentional actions and is not something related to ‘kismet’ or predestination. It is not about your fate or destiny. Contrary to popular belief, if you do a “bad” thing, it doesn’t necessarily mean that you will experience a negative consequence to maintain balance and harmony in the Universe. Your karma is determined by your thoughts and actions in each and every moment of life.

According to Zen Buddhism expert Barbara O’Brien “The word karma means action, not fate. ” {2} Buddhists believe that karma is an energy that we create through deliberate thoughts, words, behaviors, and deeds. O’Brien explains that we create this spiritual force every moment which in turn affects every moment of our lives. It is not a result of a consequence, but simply an action. By changing our negative patterns, self-destructive habits, and intentional actions, we can steer our lives in a different direction.

Although karma is a law of the spiritual realm, it holds us responsible for our intentions and actions in our own reality. Karma is generated by the intention of our actions. “ Actions and consequences are not the major concern though. It is the moral reason for the action. The law of karma is about moral intentions ,” explains a 2008 study. {17} It is not about reward or punishment or retribution, but simply about reaping what we sow. Our thoughts and actions harvest our karma.

Related: 6 Ways You Can Create Good Karma Everyday

Karma and karmaphala 

What most people believe to be the meaning of karma is actually the Buddhist concept of Karmaphala or the law of karma. In Buddhism, the metaphor of agriculture is widely used to explain the concept of Karma. It states that when you sow good or bad seeds (or actions), it will lead to good or bad fruit or phala. 

To put it simply, karmaphala means the results of our actions. It is a Sanskrit term, where ‘karma’ means action or work, and ‘phala’ means consequence, fruit, or reward. Good or bad karma {3} results in good or bad karma phala.

Both karma and karmaphala are closely associated with the concept of reincarnation. These Buddhist philosophies show us how we are bound to the “wheel of life” by our actions. Your actions determine the quality of your resurrection in the “cycle of rebirth”, known as Samsara. Your karmaphala can be accumulated throughout your lifetime and even your past lives and may influence your current or future life.

The law of karma

Understanding the meaning of karma can help you understand the essence of the law of karma. It states that we are fully responsible for our intentions and actions. We are also responsible for anything that happens to us. The Hindu belief that good deeds result in a good life is based on this law.

“ The law of karma is one of the most important laws governing our lives. When we understand it, and live our understanding, when we act on what we know, then we experience a sense of wholeness and peace. If we live in a way that is out of harmony, ignoring the nature of things, we then experience dissonance, pain, and confusion, ” explains Joseph Goldstein.

The law of karma posits that we are the writers of our own lives and it is up to us how we fashion it. It is a law of nature and not a belief system. It is the simple law of cause and effect – every intentional act is followed by a specific outcome or consequence. Actions driven by wisdom, love, compassion, and altruism sow seeds of happiness and abundance, while actions motivated by hatred, greed, and selfishness lead to suffering and negative karmic conditions.

The 12 Laws of karma

There are 12 different laws of karma that affect our lives. Understanding these distinct laws can help us to enable us to create good karma and live a life of fulfillment and accomplishment.

Here are the 12 laws of karma that you need to know about:

1. The great law

This refers to the law of cause and effect. According to the great law, whatever you receive, whether negative or positive, is a result of whatever you give out to the universe. So if you want something to happen in your life, you need to embody that energy within yourself. Although it is considered an illusion by scientists, unrelated events often tend to share a causal connection. {4) So if you wish to live a happy life, filled with love and abundance, then become generous.

Related: The 5 Laws of Karma (and how they affect our life)

2. The law of creation

This law explains that if you want to receive what you wish for, then you need to actively pursue it. If you are currently unhappy with your life, then look inside and ask what you can do to change the situation. Instead of simply waiting for good things to happen to you, we must take decisive action. We must actively pursue our needs and wants and be in an environment that supports our actions.

3. The law of humility

The law of humility is a crucial aspect when trying to understand the meaning of karma and Buddhism. The rule dictates that you constantly reflect on yourself to bring about the necessary changes. According to this karmic law, we must learn to accept our reality as it is if we wish to truly change it for the better. “ To be humble means to appreciate the limits of your abilities, understanding, and importance,” explains a 2010 study. {5}

4. The law of growth

If you want your circumstances to improve, then you need to start by improving yourself. As we can only control ourselves, we can change the world around us only by changing ourselves. So before you think about changing certain situations or people, you need to focus on personal development. This will provide you with better clarity and wisdom about what actually needs to change.

5. The law of responsibility

The law of karma states that you are responsible for what happens to you in your life. You are the source of your happiness and your sorrows. Hence, it is crucial that you take ownership of your actions and consequences, instead of blaming others.

6. The law of connection

According to this karmic rule, the past, present, and future are interconnected. Hence, the better we are able to control our present, the more capable we will become to create a better future. This will prevent negative experiences and energies from the past, whether in the existing life or a previous one, to affect our present and future.

Researcher Dr. Leonardo Cannizzaro of the Italian National Research Council explains “ The past is the mother of the present and the grandmother of the future. The present is the child of the past and the father of the future. The future is a child of the present and a grandson of the past.” {6}

Related: 5 Reasons Why Smart People Don’t Take Revenge They Let KARMA Take Care Of It

7. The law of focus

This law states that if you want to succeed in life then it’s best to focus on a single goal and exclude other thoughts. The law of karma explains that the human mind is not designed to follow multiple goals or trains of thought with the same intensity and efficacy. Single-minded focus is the key to success. Moreover, when you focus on higher-value emotions, it will eliminate lower-value emotions like anger, envy, possessiveness.

8. The law of giving and hospitality

In Hinduism, the meaning of karma is closely associated with this law. It states that the universe often tests us in different ways. We are provided with opportunities at different stages in life to apply various life lessons and find out how much more we need to improve certain aspects and traits. It is about the connection between our beliefs and our actions. According to this law of karma, when we truly believe in something, then at some point in our lives our commitment to that belief will be tested. It emphasizes the association between belief and practice.

9. The law of here and now

Being mindful and accepting the truth of reality is one of the core beliefs in Buddhism. Hence, the meaning of karma is tied to the belief in mindfulness or living in the present moment. When we cling to the past and refuse to let go of past emotions, beliefs, experiences, and relationships, we force ourselves to live in the past. Similarly, when we think too much about the future, we end up being excessively stressed and anxious. The present moment is the only reality we have and so we should enjoy it fully. Studies reveal that being mindful can cause numerous positive psychological outcomes, like reduced stress, anxiety, depression, less emotional reactivity, better behavioral regulation and increased subjective well-being. {6}

10. The law of change

According to the Power of Positivity, the law of change refers to the belief that history tends to repeat itself in a particular path until you learn the lesson to bring about necessary positive changes. Conscious commitment is the key to change. However, you find yourself in a plateau, then it means that you have not paid enough attention or addressed something important. On the other hand, if you find your life is dramatically changing all of a sudden, then it is a result of your efforts for personal growth.

11. The law of patience and reward

If you wish to be rewarded, then you must be willing to work extremely hard and have patience. You cannot just wish for something and not put in the work necessary to accomplish it. It is only through incessant toil, persistence, and patience that we can claim our rewards. Moreover, your focus should be on the work that you do instead of the reward. The process is more important than the outcome. You will be rewarded when the time is right. Expecting instant results will only pave the way for disappointment. Being patient will help you achieve what you are truly capable of in the long run, while impatience will restrict you to minor accomplishments.

Related: 12 Laws of Karma (That Will Change Your Life)

12. The law of significance and inspiration

The law of significance and inspiration is perhaps the most inspiring law that helps you understand the true meaning of Karma. The law states that the worth and significance of something are directly determined by the intentions and energy invested in it. Your dedication, passion, and love form the intention behind something that results in a lasting impression and contribution to “the Whole.” This karmic law emphasizes that regardless of how major or minor our contributions to the world are, it will impact the Whole. Just like kindness and compassion from others make us kinder and more compassionate, our positive attitude will attract positive energy into our lives.

Understanding the meaning of karma

The essence of karma is our actions, thoughts, and words. Karma includes our actions conducted in the past, present, and future. Karma Phala or reward and punishment is the outcome of our deeds or karma. It reveals that we have the freedom and will to choose what occurs in our lives as it is influenced by our intentional thoughts, behaviors, and actions. This is where karma yoga comes in. According to a 2013 study, “ Karma yoga is the path that leads to salvation through action. ” Salvation is regarded as the ultimate state of consciousness and work is considered as “ the central and defining characteristic of life ”. {7}

Karma is not fate, rather it is closely tied to the cycle of cause and effect. As we are responsible for our karma, we are responsible for its consequences as well. Understanding karma and its laws can enlighten us so that we can navigate better through our lives. It also empowers us to take charge and be responsible for our present and future and fulfill our destiny.

Here is an interesting video that you may find helpful:

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My believe is very different. Every person have its own circle with different diameters he can’t perform any action beyond this circle. One have larger diameter another has smaller. If 2 persons have same diameter of circle they definately attract or eepulse each other.

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Karma, Dharma and Moksha: Interpreting Indian philosophy

Peter Prevos | 25 January 2002 Last Updated | 30 October 2020 1265 words | 6 minutes

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Karma is a popular concept in contemporary western culture, often used in a simplistic form. To the average New Age practitioner, Karma is all about punishment and reward. Karma is, however, an more complex concept central to classical Indian philosophy. In this article, some of the issues related to Karma about rebirth are teased out. The main question to be answered is whether Karma can be separated from the idea of rebirth, without severe loss in its appeal as a moral ideal.

Karma, Dharma and Mosha

In the Yoga- sutras and in the Bhagavad Gita the word karma is used in many different ways. Krishna admits to Arjuna that Karma is hard to understand and that "even the intelligent are bewildered" in determining what Karma is. 1

Besides these complexities, there is a central notion of Karma which is almost identical across the different schools of Indian philosophy. Monima Chadha gives five separate meanings for Karma. 2

• Karma is firstly understood as any act, being physical, mental, intentional, unintentional, moral or immoral etc.
• Any form of mental activity in any state of consciousness, this is not the action itself, but the intention of the action.
• The pivotal notion of the five meanings given by Chadha, is Karma as all acts that have moral value.
• In the fourth sense, Karma is understood as an invisible force or law shaping the destiny of all living beings. This is the context in which Karma is understood in Western culture.
• Lastly Karma can be interpreted as the accumulated result (residue) of all acts during one's life.

The central premise of the law of Karma is that the universe is essentially morally just and that right actions are rewarded, and bad actions are punished. Good actions are those which are performed by dharma. There is no precise western equivalent by which to translate dharma. Austin Creel describes dharma as the pattern of ethical regulation and the justification of that pattern. Dharma refers to what one should do and why one should do so. 3 In the Hindu tradition, duties are defined by one's caste and stage of life as delineated in the scriptures such as The Laws of Manu . Dharma can not be determined by examining beings and ascertaining what the law is.

Karma and dharma can give an explanation for the social system and one's place in that system. Dharma refers to where one is in life at a particular moment and the duties that belong to that position. Karma refers to the journey of the self through time and gives the individual a sense of place.

Dharma has naturalistic and normative aspects. The normative part of dharma is the religious and moral law as described above. The naturalistic aspect of dharma is dharma as an attitude, a disposition. Potter describes dharma as "the attitude of concern towards others as a fundamental extension of the self". It is this attitude that is instrumental in attaining moksha, in achieving enlightenment. 4 Karma is the cause of rebirth and moksha is the liberation from the eternal wheel of rebirth. Potter defines moksha as freedom from restrictions initiated by the not-self.

Dharma and moksha presuppose each other and are related in temporal succession. Through renunciation of the fruits of one's actions, a man or woman of dharma can perfect themselves and remove the sources of all frustrations to achieve moksha. The Indian concepts of karma, dharma and moksha are thus closely related and dependent on each other. Karma can be considered as the stepping stone for moksha, with dharma as the connecting moral principle. An understanding of Karma and its relation to rebirth reveals how one can attain moksha.

Rebirth, transmigration and reincarnation

The law of Karma is closely related to the doctrines of rebirth, transmigration and reincarnation. Hiriyanna argues that transmigration is a necessary corollary to the doctrine of Karma because not all the causes of one's actions can be found within the narrow limits of a single life. 5 The theory of Karma has often been questioned because the doctrines of rebirth, transmigration and reincarnation appear implausible. The objection is that there can not be an individual soul that persists over many lives, without continuity of body and memory.

The question that will be dealt with in this last section is whether we can disassociate the Hindu system of Karma from its commitment to the doctrines of dharma, transmigration and rebirth without severe loss in its appeal as a moral ideal.

Traditional theory holds that Karma is a fully deterministic and mechanical moral law which does not require any interference of any god. The law of Karma can explain inequalities observed among creatures and gives an explanation of the human condition. Karl Potter classifies Karma and rebirth as a theory in that they are "a set of connected hypothesis, involving the postulation of unobservable or un-commonsensical items, that purports or predict, postdict, or otherwise explain processes in the world". 6 The law of Karma can, however, not be classified as a scientific theory in the Western sense of the word. The transcendental character of transmigration and rebirth make it impossible to provide any proof within the epistemological boundaries of Western science. A weak point in the theory of Karma is that any act that can not be explained by physical or other direct causes can be explained away by Karma. From this point of view, the theory of Karma becomes implausible if rebirth remains unproven.

The Yogasutras offer an argument for rebirth in that the will to live exists in every creature and the disposition to the fear of death persist by its very nature because it exists in the form of subliminal impressions of previous lives. This argument is, however, a logical fallacy because there are other plausible causes thinkable which can explain the instinctive fear of death.

Several scholars have offered arguments for the separation of the doctrines of rebirth, transmigration and reincarnation from the law of Karma. Potter thinks that acceptance of the theory of Karma is not dependent upon the prior transmigration of the soul because, once one has accepted the ultimate value and possibility of attaining freedom, then the conclusions drawn in the Bhagavad Gita follow whether transmigration is brought in or not. The approach taken by Potter limits the philosophy of Karma to a mere moral theory. Because of this, the idea loses its capacity to provide an explanation for the human condition, which is an essential aspect of its moral appeal.

According to the Chadha, the theory of Karma alone can not support the idea of rebirth unless the notion of Karma is reinterpreted in a restricted sense. She states that rebirth, as a spiritual phenomenon, as suggested by Brahminical schools, is implausible because it can not be proven. Rebirth must, according to her, be seen as a symbolic model supporting the theory of Karma. In the approach to the dissociation of Karma from rebirth, proposed by Chadha, the theory of Karma holds its capacity to explain the human condition, thereby keeping its appeal as a moral ideal.

Juan Mascaró, The Bhagavad Gita (London: Penguin Books, 1965), p. 23.

Monima Chadha, Topics in Indian philosophy (Churchill: Monash Philosophy, 1998).

Austin B Creel, 'Dharma as an ethical category to freedom and responsibility', Philosophy East and West 22 (1972).

Karl Potter, Presuppositions of India's philosophies (Motilal Banarsidass, 1991).

Hiriyanna, The essentials of Indian philosophy (Delhi: Motilal Banarsidass Publishers, 2000).

Karl Potter, 'The karma theory and its interpretation in some Indian philosophies', in: Wendy Doniger O'Flaherty, editor, Karma and rebirth (University of California Press, 1980).

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• The Bhagavadgita on Karma, the Law of Actions

by Jayaram V

Summary : The concept of karma is one of the central beliefs of Hinduism. Hindus believes that actions will have consequences when they are performed with selfish desires and expectations. In this essay we present the belief in karma or the Law of Action according to the Bhagavadgita and how to perform actions without desire and attachment to escape from their consequences.

Lord Krishna exemplified karma yoga. He lived a worldly life, but never abandoned his duty to uphold Dharma and protect the world from evil. He supported the virtuous people, without becoming involved with the world or showing any partiality. If he supported the Pandavas, it was to destroy evil and restore Dharma in the world, which was on decline at that time.

Critics may argue about certain actions and decision made by him and the Pandavas during and before the war. However, it must be remembered that Krishna had no personal stakes in the war. He was not benefited by it. In performing those actions and making the decisions, he was putting into practice the essential principles of karma yoga only.

We come to know about it in the Bhagavadgita itself when we read the chapter on his universal form in which he told Arjuna that the fate of the war was already decided by him and his duty was to play his part and unfold the divine plan. His teachings in the scripture reflect the same approach.

He recommended karma yoga for the householder to perform their obligatory duties and ensure the order and regularity of the world and preservation of life and virtue upon earth. No one can avoid karma, but with the help of karma sanyasa yoga one can escape from the consequences that may arise from them and the sin that follows. This is the secret which we learn from the scripture.

The Bhagavadgita does not preach renunciation of action, but renunciation of attachment to action and desire for its fruit. It advocates both performance of action through knowledge and "sanyas" as means for attainment of freedom from the consequences of ones actions.

"Sanyas" means renunciation of action prompted by desire, while "tyaga" means abandonment of the fruit of action. Both these are characteristic of a true karma yogi. The true sanyasi is one who does his work without seeking the fruit of his actions, not the one who gives up activity or the sacred fire.(6.1)

If actions are performed with desires and attachment, and with egoistic assumption of doership, then one has to assume responsibility for all his actions and also face the consequences of all his actions here and hereafter.

He must enjoy or suffer from the fruits of his good actions as well as bad actions, accepting either sorrow and suffering or pleasure and happiness emanating from his actions. In both cases he has no real freedom from the laws and jaws of mortal life. He has to subjugate himself to the conditions of mortal life and remain confined to the world of illusion and ignorance.

It is impossible for one to remain inactive even for a moment or escape from action altogether. The gunas born of nature drive every one coercively to ceaseless activity. Freedom from action cannot be achieved by avoiding action or by mere renunciation of action. He who engages himself in mere meditative practices, restraining his organs of actions is but deluded soul and a hypocrite. By desisting from action, it is not possible to maintain even ones body.

Even the Imperishable Supreme Brahman does His work dutifully although He has no desire either to perform the actions or for the fruit of His actions. There is nothing in the three world for Him to do, not is there anything that He is yet to attain. Still He engages Himself in action, for if He does not do so men would take Him as an example and would avoid actions.

So the true aspirant who wants to attain union with Him should also follow the same path while performing his actions . He must do his enjoined duty without attachment, without any interest whatsoever either in what is done or what is not done, knowing that his right is to work only, but not to the fruit thereof, even minded in success and failure, surrendering to God and offering the fruit of his actions to God and partaking of only that which has been offered to Him.

Actions that are performed with egoism, thinking that one is the doer, with a desire to enjoy the fruit of his actions, bind man to bondage and illusion. He who thinks that he is the doer of his actions, is but a deluded soul who does not know the truth about the spheres of gunas and how they are responsible for all binding actions.

Performing actions out of desire and attachment, with an intention to enjoy the fruit of his actions, such a deluded soul has but to face the consequences of his own actions, both good and the bad. Depending upon the nature of his activities he may gain either sorrow or happiness in this world or heavenly worlds or hellish realms hereafter.

The enlightened Karmayogi on the other hand knows what is action in inaction and inaction in action (4.17). He knows who is the real doer and how the gunas drive men to perform actions and how such actions bind men to sorrow and suffering. When he perform his actions he is aware that it is only the senses which are occupied with the object of his senses and thereby remains unconcerned. Thus he actually becomes inactive even while performing actions and remains untouched by the fruits of his actions like the lotus leaf by water.

Suggestions for Further Reading

• Study guide on Kamma or karma
• Kamma and its fruit
• Jainism and the theory of karma
• The Samkhya Philosophy and 24 Principles of Creation
• The Bhagavadgita On The Problem Of Sorrow
• The Concept of Atman or Eternal Soul in Hinduism
• The Practice of Atma Yoga Or The Yoga Of Self
• The Problem of Maya Or Illusion and How To Deal With It
• Belief In Atman, The Eternal Soul Or The Inner Self
• Brahman, The Highest God Of Hinduism
• The Bhagavad Gita Original Translations
• The Bhagavadgita, Philosophy and Concepts
• Bhakti yoga or the Yoga of Devotion
• Hinduism And The Evolution of Life And Consciousness
• Why to Study the Bhagavadgita Parts 1 to 4
• The Triple Gunas, Sattva, Rajas and Tamas
• The Practice of Tantra and Tantric Ritual in Hinduism and Buddhism
• The Tradition Of Gurus and Gurukulas in Hinduism
• Origin, Definition and Introduction to Hinduism
• Hinduism, Way of Life, Beliefs and Practices
• A Summary of the Bhagavadgita
• Avatar, the Reincarnation of God Upon Earth
• The Mandukya Upanishad
• The Bhagavadgita On The Mind And Its Control
• Symbolic Significance of Numbers in Hinduism
• The Belief of Reincarnation of Soul in Hinduism
• The True Meaning Of Renunciation According To Hinduism
• The Symbolic Significance of Puja Or Worship In Hinduism
• Introduction to the Upanishads of Hinduism
• Origin, Principles, Practice and Types of Yoga
• Hinduism and the Belief in one God
• Essays On Dharma
• Esoteric Mystic Hinduism
• Introduction to Hinduism
• Hindu Way of Life
• Essays On Karma
• Hindu Rites and Rituals
• The Origin of The Sanskrit Language
• Symbolism in Hinduism
• Essays on The Upanishads
• Concepts of Hinduism
• Essays on Atman
• Hindu Festivals
• Spiritual Practice
• Right Living
• Yoga of Sorrow
• Mental Health
• Concepts of Buddhism
• General Essays

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The Bhagavad Gita, a revered scripture within Hinduism, offers profound insights into the concept of karma, emphasizing its crucial role in one’s life. In this article, we explore the wisdom imparted by Lord Krishna in the Bhagavad Gita regarding karma and its implications on an individual’s spiritual and worldly journey.

The Essence of Karma in the Bhagavad Gita:

The Bhagavad Gita contains various shlokas that elucidate the essence of karma, guiding individuals on how to approach their actions and their consequences. Let’s delve into some key shlokas that shed light on this pivotal concept.

1. Shloka 1: “yadyadaacharati shresthastadEvEtaro janaH| sa yatsaaraanaM kurutE lokastadanuvartE||”

   In this verse, Lord Krishna emphasizes the importance of virtuous conduct, especially for individuals of influence or renown. It is suggested that the behavior of such individuals can significantly influence the conduct of others in society.

2. Shloka 2: “Yo Na Hrishyati Na Dvishti Na Shochati Na Kadakshati| shubhashubhaparityagi bhaktimanyaH sa mE priyah||”

   Lord Krishna, in this shloka, speaks of his beloved devotee. Such a devotee remains detached from excessive desires, harbors no hatred, and accepts both favorable and unfavorable outcomes with equanimity. Devotion to God is the core of their being, earning them Lord Krishna’s favor.

3. Shloka 3: “Karmanyevaadhikaraste Maa Faleshu Kadaachana| maa karmaphalaheturbhoo maa tE sangOstvakarmani||”

   Lord Krishna’s discourse in this verse highlights the concept that individuals have a right to their actions but not to the results. It advises against fixating on the fruits of one’s actions and instead focuses on performing one’s duties without attachment to the outcomes.

The Bhagavad Gita’s Message on Karma:

The Bhagavad Gita underscores that karma is an integral part of life, and one’s approach to it can profoundly impact their spiritual and worldly journey. The scripture advocates selfless, dedicated, and righteous action as a means to attain spiritual growth and personal fulfillment.

Lord Krishna’s teachings emphasize that actions should be performed with sincerity and dedication, regardless of the results. By releasing attachment to outcomes, individuals can achieve a state of inner peace and maintain equanimity in the face of success or failure.

Conclusion:

The Bhagavad Gita’s teachings on karma remain deeply relevant and continue to guide individuals seeking a meaningful and purposeful life. Understanding the significance of karma, as outlined in the Gita, offers a valuable blueprint for navigating life’s challenges while fostering spiritual growth and personal success. Lord Krishna’s wisdom, as conveyed through these shlokas, serves as a timeless source of guidance and inspiration for all seekers on their spiritual and ethical journeys.

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Definition of karma

• ambiance
• vibration(s)

Examples of karma in a Sentence

These examples are programmatically compiled from various online sources to illustrate current usage of the word 'karma.' Any opinions expressed in the examples do not represent those of Merriam-Webster or its editors. Send us feedback about these examples.

Word History

Sanskrit karma fate, work

1827, in the meaning defined at sense 1

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Dictionary Entries Near karma

karmadharaya

Cite this Entry

“Karma.” Merriam-Webster.com Dictionary , Merriam-Webster, https://www.merriam-webster.com/dictionary/karma. Accessed 7 Sep. 2024.

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